^RVOFPfi/rtCf^ 


IT 
BV  3705  .L56  Z9  1902a 
Zwemer,  Samuel  Marinus,  186 

-1952. 
Raymond  Lull 


STATUE    OF    RAYMUND    LULL    AT    PALMA,    MAJORCA. 


RAYMUND  LULL 

First  Missionary  to  the  Moslems 


../  By 
SAMUEL  M.  ZWEMER,  D.D.,  F.  R.  G,  S. 

AUTHOR  OF 

'Arabia,  The  Cradle  of  Islam,"  "  Topsy-Turvy  Land,"  etc. 


FUNK  &  WAGNALLS  COJIPANY 

New  York  and  London 

1902 


Cop3n:ight,  1902, 

by 

FUNK  &  WAGNALLS  COMPANY 


Registered  at  Stationers'  Hall,  London,  England 


[Printed  in  the  United  States  of  A  merica\ 
Published  November,  190a 


Contents 


PAOE 

Introduction  by  Robert  E.  Speer         .        .        .     ix 
Preface, xxi 


CHAPTER 

I.  Europe  and  the  Saracens  in  the  Thirteenth 
Century 

II.  Raymund  Lull's  Birthplace  and  Early  Life 

III.  The  Vision  and  Call  to  Service, 

IV.  Preparation  for  the  Conflict,    . 

V.  At  Montpellier,  Paris,  and  Rome, 
VI.  His  First  Missionary  Journey  to  Tunis, 
VII.  Other  Missionary  Journeys,    ... 
VIII.  Raymund  Lull  as  Philosopher  and  Author 
IX.  His  Last  Missionary  Journey  and  His  Mar 

tyrdom, 

X.  "  Who  being  Dead  yet  Speaketh, "  . 


I 

19 
32 

47 
63 
80 

97 
113 

132 
147 


Bibliography  : 

A.  Books  written  by  Raymund  Lull,    .        .        .157 

B.  Books  about  Raymund  Lull,     .        .        .        .169 

V 


List  of  Illustrations 


statue  of  Raymund  Lull  at  Palma,  Majorca, 

Frontispiece 

FACING  PAGE 

A  Tenth-Century  Map  of  the  World.     (The  Cotton 
or  Anglo-Saxon  Map  Restored) ....       6 

General  View  of  Palma,  Majorca 20 

Church  of  San  Francisco,  Palma,  Majorca,      .        .  24 

Cloisters  of  the  Church  of  San  Francisco,        .        .  40 

Facsimile  of  Page  from  Lull's  Latin  Works,   .        .  60 

The  Old  Canal  between  Goletta  and  Tunis,     .        .  88 

A   Venetian   Galley   of   the  Thirteenth   Century. 

(From  an  Old  Print) , 98 

The  Harbor  of  Bugia 104 

The  Town  and  Tower  of  Bugia 112 

The  Prologue  of  John's  Gospel  in  Catalan,      .        .112 

The  Old  Gateway  of  Bugia  (Eleventh  Century) ,   .   140 

Tomb  of  Raymund  Lull  in  Church  of  San  Francis- 
co, Palma,  Majorca, 144 


INTRODUCTION 


It  would  be  difficult  to  find  another  so 
competent  as  Dr.  Zwemer  to  write  a  life  of 
the  first  great  missionary  to  the  Moham- 
medans. For  twelve  years  he  has  been 
working  with  his  associates  of  the  Arabian 
Mission  of  the  Reformed  Church  on  the 
eastern  coast  of  the  Arabian  peninsula 
and  in  the  Turkish  region  northwest  of  the 
Persian  Gulf.  To  an  almost  perfect  com- 
mand of  Arabic,  an  accurate  knowledge  of 
the  Koran,  untiring  zeal  and  indomitable 
courage,  he  has  added  an  absorbing  love 
for  the  Mohammedans,  and  a  desire  to 
make  known  to  them  in  truth  that  Savior 
whom  in  their  belief  their  prophet  annuls 
and  supersedes. 


IZ 


irnttobuctton 


revive  the  memoi-y  of  it,  to  relearn  its  se- 
crets, and  to  confirm  the  highest  Christian 
tendencies  of  our  day  by  the  recollection 
of  their  noble  illustration  in  the  life  of 
Lull.  Of  all  the  men  of  his  century  of 
whom  we  know,  Raymund  Lull  was  most 
possessed  by  the  love  and  life  of  Christ, 
and  most  eager,  accordingly,  to  share  his 
possession  with  the  world.  The  world 
sadly  needed  it;  the  Church  scarcely  less. 
It  sets  forth  the  greatness  of  Lull's  charac- 
ter the  more  strikingly  to  see  how  sharply 
he  rose  above  the  world  and  Church  of  his 
day,  anticipating  by  many  centuries  moral 
standards,  intellectual  conceptions,  and  mis- 
sionary ambitions,  to  which  we  have  grown 
only  slowly  since  the  Reformation. 

The  movement  of  our  thought,  theo- 
logical and  philosophical,  is  now  strongly 
toward  biological  conceptions.  It  is  a  gain 
that  it  should  be  so.  We  see  that  life  is 
the  supreme  thing,  and  that  we  must  state 


1[nttot)uctton 


our  notions  in  its  terms.  The  missionary 
work  will  gain  greatly  by  this  new  mode 
of  thinking.  Its  purpose  is  to  give  life. 
Its  method  is  to  do  by  the  contact  of  life. 
Raymund  Lull  proved  this.  He  went  out 
to  give  a  divine  life  which  he  already  pos- 
sessed in  his  own  soul.  Somerville,  in 
"  St.  Paul's  Conception  of  Christ,"  points 
out  that  it  was  "in  the  consciousness  of 
what  the  glorified  Christ  was  to  Paul  in  his 
personal  life  that  we  are  to  look  for  the 
genesis  of  his  theology."  It  was  in  his 
inner  experience  of  the  glorified  Christ  that 
we  are  to  look  for  the  secret  and  source  of 
Raymund  Lull's  doctrine  and  life:  what  he 
thought,  what  he  was,  what  he  suffered. 
And  this  must  be  true  of  all  true  mission- 
aries. They  do  not  go  out  to  Asia  and 
Africa  to  say,  "  This  is  the  doctrine  of  the 
Christian  Church,"  or  "Your  science  is 
bad.  Look  through  this  microscope  and 
see  for  yourselves  and  abandon  such  error," 


irnttoC)uction 


or  "  Compare  your  condition  with  that  of 
America  and  see  how  much  more  socially 
beneficial  Christianity  is  than  Hinduism, 
or  Confucianism,  or  fetichism,  or  Islam." 
Doubtless  all  this  has  its  place :  the  argu- 
ment from  the  coherence  of  Christianity 
with  the  facts  of  the  universe,  the  argu- 
ment from  fruit.  But  it  is  also  all  second- 
ary. The  primary  thing  is  personal  testi-' 
mony.  *'  This  I  have  felt.  This  Christ  has 
done  for  me.  I  preach  whom  I  know. 
xThat  which  was  from  the  beginning,  that 
/which  I  have  heard,  that  which  I  have  seen 
'  with  my  eyes,  that  which  I  beheld  and  my 
hands  handled,  concerning  the  Word  of  life 
(and  the  life  was  manifested,  and  I  have 
seen,  and  bear  witness,  and  declare  unto 
you  the  life,  the  eternal  life,  which  was 
with  the  Father  and  was  manifested  unto 
me),  that  which  I  have  seen  and  heard  de- 
clare I  unto  you  also,  that  ye  also  may  have 
fellowship  with  me ;  yea,  and  my  fellowship 


irntro&uctlon 


is  with  the  Father  and  with  His  Son,  Jesus 
Christ."  The  man  who  can  not  say  this  may 
be  able  to  change  the  opinions  of  those  to 
whom  he  goes,  to  improve  their  social  con- 
dition, to  free  them  from  many  foolish 
errors  and  enslaving  superstitions,  but  aft- 
er all  this,  the  one  thing  which,  if  done, 
would  of  itself  have  attended  to  these 
things  and  a  thousand  others,  may  be  still 
unaccomplished — namely,  the  gift  of  life. 
The  missionary  who  would  do  Paul's  work 
or  Lull's  must  be  able  to  preach  a  living 
Christ,  tested  in  experience,  saved  from  all 
pantheistic  error  by  the  Incarnation  and  ( 
the  roots  thus  sunk  in  history,  and  by  the 
Resurrection  and  the  personality  thus  pre- 
served in  God  above,  but  a  Christ  here  and 
known,  lived  and  ready  to  be  given  by  life 
to  death,  that  death  may  become  life. 

It  would  be  easy  to  draw  other  parallels 
than  this  between  Paul  and  Lull:  their 
conversions,  their  subsequent  times  of  sep- 

XV 


Untro^uction 


aration,  their  visions,  their  untiring  toil, 
their  passion  for  Christ,  their  sufferings 
and  shipwrecks,  their  intellectual  activity 
and  power,  their  martyrdoms,  the  rule  of 
Christ  supreme  thus  in  death,  supreme 
also  in  life,  its  thought,  its  purpose,  its 
taste,  its  use,  its  friends,  its  sacrifice.  But 
the  essence  of  all  such  comparison — the 
real  essence  of  all  true  missionary  char- 
acter— is  the  possession  by  the  life  of 
Christ  as  life,  and  the  ability  thus  to  give, 
not  a  new  doctrine  only,  not  a  new  truth 
to  men,  but  a  new  life.  The  work  of  mis- 
sions is  just  this :  the  going  out  from  the 
Church  over  the  world  of  a  body  of  men 
and  women  knowing  Christ,  and,  therefore, 
having  life  in  themselves ;  their  quiet  resi- 
dence among  the  dead  peoples;  and  the 
resurrection  from  among  these  peoples  of 
first  one,  then  a  few,  then  more  and  more, 
who  feel  the  life  and  receive  it  and  live. 
Lull  sought  in  every  way  to  fit  himself 

xvi 


1[ntro^uctton 


for  contact  with  men  so  that  he  might 
reach  them  in  the  deepest  intimacies  of 
their  Hfe,  and  be  able  thus  to  plant  the 
seed  of  the  divine  life  which  he  bore. 
Therefore  he  learned  Arabic,  became  a 
master  of  the  Moslem  philosophy,  studied 
geography  and  the  heart  of  man.  And, 
therefore,  he  became  also  a  student  of  com- 
parative religion,  as  we  would  call  him  to- 
day. There  was  a  great  difference  betw^een 
his  view,  however,  and  that  of  a  large 
school  of  modern  students  of  comparative 
religion.  Lull  had  no  idea  that  Christian- 
ity was  not  a  complete  and  sufficient  re- 
ligion. He  did  not  study  other  religions 
with  the  purpose  of  providing  from  them 
ideals  which  Christianity  was  supposed  to 
lack.  Nor  did  he  propose  to  reduce  out  of 
all  religions  a  common  fund  of  general  prin- 
ciples more  or  less  to  be  found  in  all  and 
regard  these  as  the  ultimate  religion.  He 
studied  other  religions  to  find  out  how  bet- 

xvii 


1rntro^uctlon 


ter  to  reach  the  hearts  of  their  adherents 
with  the  Gospel,  itself  perfect  and  com- 
plete, lacking  nothing,  needing  nothing 
from  any  other  doctrine.  With  him  there 
was  a  difference  between  Christianity  and 
other  religions,  not  in  degree  only,  but  in 
kind.  It  possesses  what  they  lack,  which 
)  is  desirable.  It  lacks  what  they  possess, 
which  is  unworthy.  It  alone  satisfies.  It 
alone  is  life.  They  are  systems  of  society 
or  politics,  religions  of  books,  methods, 
organizations.  It  and  it  alone  is  life, 
eternal  life.  Lull  studied  other  religions, 
not  to  discover  what  they  have  to  give  to 
Christianity,  for  they  have  nothing,  but  to 
find  how  he  might  give  to  those  who  follow 
them  the  true  life,  which  is  life,  and  which 
no  man  shall  ever  find  until  he  finds  it  in 
Christ. 

Blessed  as  the  influence  of  Lull  should 
be  upon  the  Christian  life  and  experience 
of  all  who  feel  it  in  reading  this  sketch,  it 


ITntro^uction 


will  fall  short  of  its  full  purpose  if  they  are 
not  led  to  desire  to  make  amends  for  the 
neglect  of  the  centuries.  It  is  six  centuries 
since  Lull  fell  at  Bugia.  Is  that  martyr- 
dom never  to  have  its  fruitage  ?  Shall  we 
not  now  at  last  wake  from  the  sleep  of  the 
generations  and  give  the  Savior  His  place 
above  the  Prophet,  and  the  crescent  its 
place  beneath  the  cross  ? 

Robert  E.  Speer. 


XIX 


To  the  Reader 

"TRUbo  faultetb  not,  Iluctb  not;  wbo  menOetb 
faults  i0  commenDeD :  tTbc  t^xintcv  batb  taultcD  a 
Uttle :  It  ma^  be  tbc  autbor  over^sigbteD  more.  XLb^ 
palne  (IReaDer)  is  the  least ;  tben  erce  not  tbou  most 
bg  misconstruing  or  sbarpe  censuring;  least  tbou 
be  more  oncbaritable,  tben  eitber  of  tbem  batb  been 
beeOlesse :  (5oD  amenD  anD  guiOe  vs  all/* 

—^ob^rtes  on  Tythes,  Csm\b*  (613. 


PREFACE 


The  subject  of  this  biography  is  ac- 
knowledged by  all  writers  on  the  history  of 
missions  to  be  the  one  connecting  link  be- 
tween the  apostles  of  Northern  Europe  and 
the  leaders  who  followed  the  Reformation. 
Eugene  Stock,  the  editorial  secretary  of  the 
Church  Missionary  Society,  declares  "  there 
is  no  more  heroic  figure  in  the  history  of 
Christendom  than  that  of  Raymund  Lull, 
the  first  and  perhaps  the  greatest  mission- 
ary to  Mohammedans." 

No  complete  biography  of  Lull  exists  in 
the  English  language;  and  since  the  twen- 
tieth century  is  to  be  preeminently  a  cen- 
tury of  missions  to  Moslems,  we  should 


preface 


rescue  the  memory  of  the  pioneer  from 
oblivion. 

His  philosophical  speculations  and  his 
many  books  have  vanished  away,  for  he 
knew  only  in  part.  But  his  self-sacrificing 
love  never  faileth  and  its  memory  can  not 
perish.  His  biography  emphasizes  his  own 
motto : 

"  He  who  lives  by  the  Life  can  710 1  die!' 

It  is  this  part  of  Lull's  life  that  has  a  mes- 
sage for  us   to-day,  and   calls   us  to  win 
back  the  Mohammedan  world  to  Christ. 
Samuel  M.  Zwemer. 

Bahrein,  Arabia,  March,  1902. 


xxii 


Biograpf)?  of  3^ajmunli  iluU 


CHAPTER   I 

EUROPE   AND   THE    SARACENS    IN 
THE   THIRTEENTH   CENTURY 

(A.D.    1200-1300) 

"Altho  the  history  of  an  age  is  going  on  all  at  once,  it  can 
not  be  written  all  at  once.  Missionaries  are  proceeding  on 
their  errands  of  love,  theologians  are  constructing  their  sys- 
tems, persecutors  are  slaying  the  believers,  prelates  are  seek- 
ing the  supremacy,  kings  are  checking  the  advance  of  the 
churchman — all  this  and  an  infinitude  of  detail  is  going  on 
in  the  very  same  period  of  time." — Shedd's  *' History  of 
Doctrine'' 

We  can  not  understand  a  man  unless  we 
know  his  environment.  Biography  is  a 
thread,  but  history  is  a  web  in  which  time 
is  broad  as  well  as  long.  '  To  unravel  the 


JBlogtapbi^  of  IRapmunD  Xull 

thread  without  breaking  it  we  must  loosen 
the  web.  To  understand  Raymund  Lull, 
we  must  put  ourselves  back  seven  hundred 
years  and  see  Europe  and  the  Saracens  as 
they  were  before  the  dawn  of  the  Renais- 
sance and  the  daybreak  of  the  Reformation. 
Altho  the  shadow  of  the  dark  ages  still  fell 
heavily  upon  it,  the  thirteenth  century  was 
an  eventful  epoch,  at  least  for  Europe.  The 
colossal  power  of  the  empire  was  waning, 
and  separate  states  were  springing  up  in 
Italy  and  Germany.  The  growth  of  civil 
liberty,  altho  only  in  its  infancy,  was  already 
bringing  fruit  in  the  enlargement  of  ideas 
and  the  founding  of  universities.  In  Eng- 
land, Norman  and  Saxon  were  at  last  one 
people;  the  Magna  Charta  was  signed, and 
the  first  Parliament  summoned.  About 
the  time  when  Lull  was  born,  the  Tatars 
invaded  Russia  and  sacked  Moscow;  Sara- 
cens and  Christians  were  disputing  not  only 
the  possession  of  the  Holy  Land,  but  the 


Burope  ant)  tbe  Saracens 

rulership  of  the  world.  Altho  in  the  East 
the  long  struggle  for  the  Holy  City  had 
ended  in  the  discomfiture  of  the  Christians, 
the  spirit  of  the  Crusades  lived  on.  The 
same  century  that  saw  the  fall  of  Acre  also 
witnessed  the  fall  of  Bagdad  and  the  extinc- 
tion of  the  calif  ate.  In  Spain,  Ferdi- 
nand of  Castile  was  winning  city  after  city 
from  the  Moors,  who  were  entrenching 
their  last  stronghold,  Granada.  The  year 
1240  marks  the  rise  of  the  Ottoman  Turks; 
Lull  was  then  five  years  old.  Before  he 
was  twenty,  Louis  IX.  had  failed  in  his 
crusade  and  been  taken  prisoner  by  the 
Sultan  of  Egypt;  emperors  had  deposed 
popes  and  popes  emperors;  and  the  Inqui- 
sition had  begun  in  Spain  to  torture  Jews 
and  heretics.  At  Cologne  the  foundations 
of  the  great  cathedral  were  being  laid,  and 
at  Paris  men  were  experimenting  with  the 
new  giant,  gunpowder. 
All  Europe  was  heated  with  the  strong 


Bioarapb^  of  1Rapmun^  Xull 

wine  of  political  change  and  social  expecta- 
tions. In  the  same  century  sudden  and 
subversive  revolutions  were  taking  place  in 
Asia.  The  Mongolian  hordes  under  Gen- 
ghis Khan  poured  out,  like  long-pent  wa- 
ters, over  all  the  countries  of  the  East.  The 
calif  ate  of  Bagdad  fell  forever  before  the 
furious  onslaught  of  Hulaku  Khan.  The 
Seljuk  empire  soon  advanced  its  Moslem 
rule  into  the  mountain  ranges  of  Anatolia, 
and  Turks  were  disputing  with  Mongols 
the  sovereignty  of  "  the  roof  of  the  world." 
The  beneficial  effects  of  the  Crusades 
were  already  being  felt  in  the  breaking  up 
of  those  two  colossal  fabrics  of  the  Middle 
Ages,  the  Church  and  the  Empire,  which 
ruled  both  as  ideas  and  as  realities.  The 
feudal  system  was  disappearing.  The  in- 
vention and  application  of  paper,  the  mar- 
iner's compass,  and  gunpowder  heralded 
the  eras  of  printing,  exploration,  and  con- 
quest in  the  century  that  followed.     It  was 


lEurope  an^  tbe  Saracens 

not  dark  as  midnight,  altho  not  yet  dawn. 
The  cocks  were  crowing.  In  1249  the  Uni- 
versity of  Oxford  was  founded.  In  1265 
Dante  was  born  at  Florence.  The  pursuit 
of  truth  by  philosophers  was  still  a  game 
of  wordy  dialectics,  but  Thomas  Aquinas 
and  Bonaventura  and  Albertus  Magnus 
left  a  legacy  of  thought  as  well.  The  two 
former  died  the  same  year  that  Raymund 
Lull  wrote  his  "Ars  Demonstrava."  It 
was  in  the  thirteenth  century  that  physical 
science  struggled  into  feeble  life  in  the  cells 
of  Gerbert  and  Roger  Bacon.  But  these 
men  were  accounted  magicians  by  the  vul- 
gar and  heretics  by  the  clergy,  and  were  re- 
warded with  the  dungeon.  Marco  Polo  the 
Venetian,  the  most  famous  of  all  travelers, 
belongs  to  the  thirteenth  century,  and  did 
for  Asia  what  Columbus  did  for  America. 
His  w^rk  was  a  link  in  the  providential 
chain  which  at  last  dragged  the  New  World 
to  light.     But  both  Marco  Polo  and  Roger 


Bfo^rapb^  of  IRa^munb  Xull 

Bacon  lived  ahead  of  their  age.  Gibbon 
says  with  truth  that,  "If  the  ninth  and  tenth 
centuries  were  the  times  of  darkness,  the 
thirteenth  and  fourteenth  were  the  age  of 
absurdity  and  fable."  Thought  was  still 
in  terror  through  dread  of  the  doom  de- 
clared on  heretics  and  rebels. 

The  maps  of  the  thirteenth  century 
show  no  appreciation  of  Marco  Polo's 
discoveries.  The  world  as  Raymund  Lull 
knew  it  was  the  world  of  medieval  legend 
and  classic  lore.  The  earth's  surface  was 
represented  as  a  circular  disk  surrounded  by 
the  ocean.  The  central  point  was  the  Holy 
Land  or  Jerusalem,  according  to  the  proph- 
ecy of  Ezekiel.  Paradise  occupied  the  ex- 
treme east  and  Gog  and  Magog  were  on 
the  north.  The  pillars  of  Hercules  marked 
the  boundary  of  farthest  west,  and  the 
nomenclature  of  even  Southern  Europe  was 
loose  and  scanty.  It  is  interesting  to  note 
that  the  first  great  improvement  of  these 


A    TENTH-CENTURY    MAP    OF    THE    WORLD. 


A  restored  copy  of   the    Cotton  or  An;<]o-Saxon    map, 
current  in  the  time  of  Ravmun<l  LulL 


lEiirope  ant)  tbe  Saracens 

maps  took  place  in  Catalonia,  the  province 
of  Spain  where  Lull's  ancestors  lived.  The 
remarkable  Catalan  map  of  1375  in  the 
Paris  Library  is  the  first  world-map  that 
throws  aside  all  pseudo-theological  theories 
and  incorporates  India  and  China  as  part 
of  the  world.  Nearly  all  the  maps  of  the 
Middle  Ages  are  inferior  to  those  in  our 
illustration.  Clever  artists  concealed  their 
ignorance  and  gave  life  to  the  disk  of  the 
world  by  pictures  of  turreted  towns,  walled 
cities,  and  roaring  lions  in  imaginary  forests. 
Swift  has  satirized  their  modern  descend- 
ants as — 

"  Geographers  who  in  Afric's  maps 
With  savage  pictures  fill  their  gaps  ; 
And  o'er  unhabitable  downs 
Place  elephants  for  want  of  towns." 

Regarding  the  general  attitude  of  the 
masses  toward  intellectual  progress,  a 
writer*  justly  remarks:  "  There  were  by  no 

*J.  A.  Symonds  :  "  The  Renaissance,"  Encyc.  Brit.,  xx., 
383. 


BtoQtapby  of  IRapmunb  XuU 

means  lacking  elements  of  native  vigor 
ready  to  burst  forth.  But  the  courage  that 
is  born  of  knowledge,  the  calm  strength  be- 
gotten by  a  positive  attitude  of  mind,  face 
to  face  with  the  dominant  overshadowing 
sphinx  of  theology,  were  lacking.  We 
may  fairly  say  that  natural  and  untaught 
people  had  more  of  the  just  intuition  that 
was  needed  than  learned  folk  trained  in 
the  schools.  Man  and  the  actual  universe 
kept  on  reasserting  their  rights  and  claims 
in  one  way  or  another;  but  they  were  al- 
ways being  thrust  back  again  into  Cim- 
merian regions  of  abstractions,  fictions, 
visions,  spectral  hopes  and  fears,  in  the 
midst  of  which  the  intellect  somnambulis- 
tically  moved  upon  an  unknown  way." 

The  morality  of  the  Middle  Ages  pre- 
sents startling  contrasts.  Over  against  each 
other,  and  not  only  in  the  same  land  but 
often  in  the  same  individual,  we  witness 
sublime  faith  and  degrading  superstition, 


lEurope  anb  tbe  Saracens 

angelic  purity  and  signs  of  gross  sensuality. 
It  was  an  age  of  self-denying  charity  to  suf- 
fering Christians,  and  of  barbarous  cruelty 
to  infidels,  Jews,  and  heretics.  The  wealthy 
paid  immense  sums  to  redeem  Christian 
slaves  captured  by  the  Saracens ;  and  the 
Church  took  immense  sums  to  persecute 
those  who  erred  from  the  faith.  When  the 
Crusaders  under  Godfrey  of  Bouillon  (who 
refused  to  wear  a  crown  of  gold  where  his 
Savior  had  worn  a  crown  of  thorns)  came 
in  sight  of  Jerusalem,  they  kissed  the  earth 
and  advanced  on  their  knees  in  penitential 
prayer;  but  after  the  capture  of  the  city 
they  massacred  seventy  thousand  Moslems, 
burned  the  Jews  in  their  synagogs,  and 
waded  in  blood  to  the  Holy  Sepulcher  to 
offer  up  thanks!  The  general  state  of 
morals  even  among  popes  and  the  clergy 
was  low.  Gregory  VII.  and  Innocent  III. 
were  great  popes  and  mighty  reformers  of 

a  corrupt  priesthood,  but  they  were  excep- 
9 


IBtOGrapb^  of  IRaymunt)  XuU 

tions  in  the  long  list.  One  of  the  popes 
was  deposed  on  charges  of  incest,  perjury, 
murder,  and  blasphemy.  Many  were  in 
power  through  simony.  Concubinage  and 
unnatural  vices  were  rife  in  Rome  among 
the  clergy.  Innocent  IV.,  who  became 
pope  the  very  year  Lull  was  born,  was  an 
outrageous  tyrant.  Nicholas  III.  and  Mar- 
tin IV.,  who  were  popes  toward  the  close 
of  the  thirteenth  century,  rivaled  each  other 
in  infamy.  The  pontificate  of  the  former 
was  so  marked  by  rapacity  and  nepotism 
that  he  was  consigned  by  Dante  to  his  In- 
ferno. The  latter  was  the  murderous  in- 
stigator of  the  terrible  "  Sicilian  Vespers." 

Martensen  says  that  "  the  ethics  of  this 
period  often  exhibit  a  mixture  of  the  morals 
of  Christianity  with  those  of  Aristotle." 
And  this  is  natural  if  we  remember  that 
Thomas  Aquinas  represents  the  height  of 
medieval  morals  as  well  as  of  dogmatics. 
Sins  were  divided  into  carnal  and  spiritual, 

10 


Burope  anb  tbe  Saracens 

venial  and  mortal.  The  way  to  perfection 
was  through  the  monastic  vows  of  poverty, 
celibacy,  and  obedience. 

The  poetry  of  the  period  reflects  the 
same  startling  contrast  between  piety  and 
sensuality,  composed  as  it  was  of  the  ten- 
derest  hymns  of  devotion  and  bacchanalian 
revels.  The  seven  great  hymns  of  the 
medieval  Church  have  challenged  and  de- 
fied the  skill  of  the  best  translators  and 
imitators.  The  wonderful  pathos  of  the 
"Stabat  Mater  Dolorosa"  and  the  terrible 
power  of  "  Dies  Irse  "  appear  even  in  their 
poorest  translations.  In  spite  of  its  objec- 
tionable doctrinal  features,  what  Protestant 
can  read  Dr.  Cole's  admirable  translation 
of  the  "  Stabat  Mater  "  without  being  deeply 
affected  ? 

Yet  the  same  age  had  its  "Carmina 
Burana,"  written  by  Goliardi  and  others, 
in  which  Venus  and  Bacchus  go  hand-in- 
hand  and  the  sensual  element  predominates. 
II 


Bioarapby  ot  IRapmunb  %\xU 

"  We  do  not  need  to  be  reminded  that 
Beatrice's  adorer  had  a  wife  and  children, 
or  that  Laura's  poet  owned  a  son  and 
daughter  by  a  concubine."  Nor  were 
Dante  and  Petrarch  exceptions  among  me- 
dieval poets  in  this  respect.  It  was  a  dark 
world. 

The  thirteenth  century  was  also  an  age 
of  superstition,  an  age  of  ghosts  and  visions 
and  miracles  and  fanaticism.  The  "  Flagel- 
lants "  wandered  from  city  to  city  calling 
on  the  people  to  repent.  Girded  with 
ropes,  in  scant  clothing  or  entirely  naked, 
they  scourged  themselves  in  the  open 
streets.  The  sect  spread  like  contagion 
from  Italy  to  Poland,  propagating  extrava- 
gant doctrines  and  often  causing  sedition 
and  murder.  Catherine  of  Sienna  and 
Francis  of  Assisi  in  the  fervor  of  their  love 
saw  visions.  The  latter  bore  the  stigmata 
and  died  of  the  wounds  of  Christ,  which 
are  said  to  have  impressed  themselves  on 

12 


iBurope  an&  tbe  Saracena 

his  hands  and  side  through  an  imagination 
drunk  with  the  contemplation  and  love  of 
the  crucified  Redeemer.  The  author  of 
the  two  most  beautiful  hymns  of  the  medi- 
eval period  went  to  fanatical  extremes  in 
self-sought  torture  to  atone  for  his  own  sins 
and  for  the  good  of  others.  Peter  No- 
lasco  in  1228  saw  a  vision  of  the  Virgin 
Mar}/,  and  devoted  all  his  property  from 
that  day  to  the  purchasing  of  freedom 
for  Christian  captives  from  their  Moorish 
masters.  He  founded  the  order  of  the 
Mercedarians,  whose  members  even  gave 
themselves  into  slavery  to  save  a  fellow 
Christian  from  becoming  an  apostate  to 
Islam.  During  the  twelfth  and  thirteenth 
centuries  the  monastic  orders  increased  in 
numbers  and  influence.  They  formed  the 
standing  army  of  the  papacy  and  were  gen- 
erally promoters  of  learning,  science,  and 
art.     The   Franciscans  were    one  of    the 

strongest  orders,  altho  one  of  the  latest. 
13 


Blograpb^  of  1Ra^mun&  XuU 

In  1264  this  order  had  eight  thousand 
cloisters  and  two  hundred  thousand  monks. 
Some  of  these  monks  were  saints,  some 
scientists,  and  some  sensualists ;  alongside 
of  unmeasured  superstition  and  ignorance 
in  the  mass  of  the  priesthood  we  meet  with 
genius  of  intellect  and  wonderful  displays 
of  self-forgetting  love  in  the  few. 

Yet  the  most  sacred  solemnities  were 
parodied.  On  *'  Fools'  Festival,"  Vv'hich 
was  held  in  France  on  New  Year's  day, 
mock  popes,  bishops,  and  abbots  were  in- 
troduced and  all  their  holy  actions  mim- 
icked in  a  blasphemous  manner. 

Practical  mysticism,  which  concerned 
itself  not  with  philosophy  but  with  per- 
sonal salvation,  was  common  in  the  thir- 
teenth century,  especially  among  the 
women  of  the  Rhine  provinces.  St.  Hilde- 
gard,  Mechthild,  and  Gertrude  the  Great 
are  striking  examples.  There  were  also  at- 
tempts at  a  reformation  of  the  Church  and 
14 


lEurope  anb  tbe  Saracens 

the  abuses  of  the  clergy.  The  Albigenses 
and  the  Waldenses  were  in  many  ways 
forerunners  of  Protestantism.  Numerous 
other  sects  less  pure  in  doctrine  and  morals 
arose  at  this  time  and  spread  everywhere 
from  Eastern  Spain  to  Northern  Germany. 
All  of  them  were  agreed  in  opposing  ecclesi- 
astical authority,  and  often  that  of  the  state. 

Such  was  the  political,  intellectual,  moral, 
and  religious  condition  of  Europe  in  the 
days  of  Raymund  Lull. 

The  Mohammedan  world  was  also  in  a 
state  of  ferment.  The  Crusades  taught 
the  Saracen  at  once  the  strength  and  the 
weakness  of  medieval  Christianity.  The 
battle-field  of  Tolosa,  strewed  with  two 
hundred  thousand  slain  Moslems,  was  the 
death-knell  of  Islam  in  Spain.  Saracen 
rule  and  culture  at  Granada  were  only  the 
after-glow  of  a  sunset,  glorious  but  tran- 
sient.    What  dominions  the  Saracens  lost 

in  the  west  they  regained  in  Syria  and  the 
^5 


IBiOQtn^b^  ot  IRa^munb  XuU 

East.  In  1250  the  Mameluke  sultans  be- 
gan to  reign  in  Egypt,  and  under  Beybars 
I.  Moslem  Egypt  reached  the  zenith  of  its 
fame.  Islam  was  a  power  in  the  thirteenth 
century  not  so  much  by  its  conquests  with 
the  sword  as  by  its  conquests  with  the 
pen.  Moslem  philosophy,  as  interpreted 
by  Alkindi,  Alfarabi,  Avicenna,  and  Al- 
gazel,  but  most  of  all  the  philosophy  of 
Averroes,  was  taught  in  all  the  universi- 
ties. Aristotle  spoke  Arabic  before  he  was 
retranslated  into  the  languages  of  Europe. 
"  The  Saracens,"  says  Myers,  "  were  during 
the  Middle  Ages  almost  the  sole  reposi- 
tories of  the  scientific  knowledge  of  the 
world.  While  the  Western  nations  were 
too  ignorant  to  know  the  value  of  the 
treasures  of  antiquity,  the  Saracens  pre- 
served them  by  translating  into  Arabic  the 
scientific  works  of  the  Greeks."  Part  of  this 
learning  came  to  Europe  through  the  Cru- 
saders, but  it  came  earlier  and  more  largely 
16 


Buropc  anD  tbe  Saracens 

through  the  Arabian  schools  of  Spain,  No 
other  country  in  Europe  was  in  such  close 
touch  with  Islam  for  good  and  ill  as  the 
kingdoms  of  Castile,  Navarre,  and  Aragon 
in  the  north  of  what  we  now  call  Spain. 
There  the  conflict  was  one  of  mind  as  well 
as  of  the  sword.  There  for  three  centuries 
waged  a  crusade  for  truth  as  well  as  a  con- 
flict on  the  battle-field  between  Christian 
and  Moslem.  In  this  conflict  Raymund 
Lull's  ancestors  played  their  part.  During 
all  the  years  of  Lull's  life  the  Moslem  pow- 
er held  out  at  Granada  against  the  united 
Spanish  kingdoms.  Not  until  1492  was  the 
Saracen  expelled  from  Southern  Europe. 

Regarding  missions  in  the  thirteenth 
century,  little  can  be  said.  There  were  a 
few  choice  souls  whom  the  Spirit  of  God 
enlightened  to  see  the  spiritual  needs  of 
the  Saracen  and  Mongol  and  to  preach  to 
them  the  Gospel.    In  1256  William  de  Ru- 

bruquis  was  sent  by  Louis  IX.,  partly  as  a 
17 


diplomat,  partly  as  a  missionary,  to  the 
Great  Khan.  In  12 19  FVancis  of  Assisi 
with  mad  courage  went  into  the  Sultan's 
presence  at  Damietta  and  proclaimed  the 
way  of  salvation,  offering  to  undergo  the 
ordeal  of  fire  to  prove  the  truth  of  the 
Gospel.  The  Dominican  general  Raimund 
de  Pennaforti,  who  died  in  1273,  also  de- 
voted himself  to  missions  for  the  Saracens, 
but  with  no  success. 

The  only  missionary  spirit  of  the  twelfth 
and  thirteenth  centuries  was  that  of  the  Cru- 
saders. They  took  up  the  sword  and  per- 
ished by  the  sword.  But  "  Raymund  Lull 
was  raised  up  as  if  to  prove  in  one  startling 
case,  to  which  the  eyes  of  all  Christendom 
were  turned  for  many  a  day,  what  the  Cru- 
sades might  have  become  and  might  have 
done  for  the  world,  had  they  been  fought  for 
the  cross  with  the  weapons  of  Him  whose  last 
words  from  it  were  forgiveness  and  peace."* 

*  George  Smith  :  "A  Short  History  of  Missions." 
18 


CHAPTER   II 

RAYMUND      LULL'S      BIRTHPLACE 
AND   EARLY   LIFE 

(A.D.  1235-1265) 

"  I  think  that  I  better  understand  the  proud,  hardy,  frugal 
Spaniard  and  his  manly  defiance  of  hardships  since  I  have 
seen  the  country  he  inhabits.  .  .  .  The  country,  the  habits, 
the  very  looks  of  the  people,  have  something  of  the  Arabian 
character." — Washington  Irving' s  ''  The  Alhambra." 


y^K\ 


.AYMUND  Lull  was  born  of  an  illustri- 
ous family  at  Palma  in  the  island  of  Majorca 
of  the  Balearic  group  in  i235.t;;;>^is  father 
had  been  born  at  Barcelor^and  belonged 
to  a  distinguished  Catalonian  family. 
When  the  island  of  Majorca  was  taken 
from  the  Saracens  by  James    I.,  king  of 

*  Some  authorities  give  the  date  1234,  and  one  1236,  but 
most  agree  on  the  year  1235.  See  Baring-Gould  :  "Lives  of 
the  Saints,"  vol.  vi.,  p.  489. 

19 


BioGrapb^  ot  IRa^munb  Xull 

Aragon,  Lull's  father  served  in  the  army  of 
conquest.  For  his  distinguished  sei*vices 
he  was  rewarded  with  a  gift  of  land  in  the 
conquered  territory,  and  the  estates  grew 
in  value  under  the  new  government. 

Southern  Europe  between  the  Atlantic 
and  the  Adriatic  is  almost  a  duplicate  in 
climate  and  scenery  of  Northern  Africa. 
When  the  Moors  crossed  over  into  Spain 
and  occupied  the  islands  of  the  Western 
Mediterranean  they  felt  at  home.  Not  only 
in  the  names  of  rivers  and  mountains  and 
on  the  architecture  of  Spain  did  they  leave 
the  impress  of  their  conquest,  but  on  the 
manners  of  the  people,  their  literature,  and 
their  social  life. 

Catalonia,  the  eastern  province  of  Spain, 

which  was  the  home  of   Lull's  ancestors 

and  for  a  time  of  Lull  himself,  is  about 

one  hundred  and  thirty  miles  broad  and 

one  hundred  and  eighty-five  miles  long, 

with  a  coast  of  two  hundred   and   forty 
20 


li    ^ 


*rfi 


< 

'Oh 

(n 

■< 
o 

o 
o 

Q 

l/} 

I— I 

w 

H 

O 

&H 

o 


Bfrtbplace  anb  lEarl^  %itc 

miles.  It  has  mountain  ranges  on  the 
north,  three  considerable  rivers,  and  wood- 
land as  well  as  meadow.  The  climate  is 
healthy  in  spite  of  frequent  mists  and  rains, 
sudden  changes  of  temperature,  and  great 
midday  heat.  Mountains  and  climate  and 
history  have  left  their  impress  on  its  peo- 
ple. The  Catalonians  are  distinct  in  origin 
from  the  other  inhabitants  of  Spain,  and 
differ  from  them  to  this  day  in  dialect, 
dress,  and  character.  About  470  a.d.,  this 
part  of  the  peninsula  was  occupied  by  the 
Goths,  whence  it  was  called  Gothalonia,  and 
later  Catalonia.  It  was  taken  possession 
of  by  the  Berbers  in  712,  who  in  turn  were 
dispossessed  by  the  Spaniards  and  the 
troops  of  Charlemagne.  In  11 37  Catalonia 
was  annexed  to  Aragon.  The  Catalonians 
are  therefore  a  mixed  race.  They  have  al- 
ways been  distinguished  for  frugality,  wit, 
and   industry;    they  have   much  national 

pride    and   a  strong   revolutionary  spirit. 
21 


BlOQtapb^  of  mi^munt)  XuU 

The  Catalan  language  and  its  large  litera- 
ture are  quite  distinct  from  that  of  the 
other  Spanish  provinces.  The  poetical 
works  of  Lull  are  among  the  oldest  ex- 
amples of  Catalan  extant. 

The  Balearic  Islands  have  always  be- 
longed to  the  province  of  Catalonia  as  re- 
gards their  people  and  their  language.  On 
a  clear  day  the  islands  are  plainly  visible 
from  the  monastery  of  Monserrat,  and  by 
sea  from  Barcelona  it  is  only  one  hundred 
and  forty  miles  to  Palma.  Between  these 
two  harbors  there  has  always  been  and  is 
now  a  busy  traffic.  Majorca  has  an  area  of 
fourteen  hundred  and  thirty  square  miles, 
a  delightful  climate,  beautiful  scenery,  and 
a  splendid  harbor — Palma.  Some  of  its 
valleys,  such  as  Valdemosa  and  Soller, 
are  celebrated  for  picturesque  luxuriance. 
The  northern  mountain  slopes  are  ter- 
raced ;  the  olive,  the  vine,  and  the  almond- 
tree  are  plenteous  everywhere  in  the  plains. 

22 


Blrtbplace  an^  Barl^  %itc 

According  to  the  description  of  modern 
travelers  it  is  an  earthly  paradise.  During 
the  summer  there  is  scarcity  of  water,  but, 
following  a  system  handed  down  from  the 
Arabs,  the  autumn  rains  are  collected  in 
large  reservoirs.  On  the  payment  of  a 
certain  rate  each  landholder  has  his  fields 
flooded. 

/Talma,  Lull's  birthplace  and  burial-place, 
is  a  pretty  town  with  narrow  streets  and  a 
sort  of  medieval  look  except  where  mod- 
ern trade  has  crowded  out  "the  old-world, 
Moorish  character  of  the  buildings.V,^ 

The  cathedral  is  still  a  conspicuous 
building,  and  was  commenced  in  1230  and 
dedicated  to  the  Virgin  by  the  same  King 
James  who  gave  Lull's  father  estates  near 
Palma.  Portions  of  the  original  building 
still  remain,  and  the  visitor  can  enter  the 
royal  chapel  (built  in  1232)  with  assurance 
that  if  Lull  did  not  worship  here  he  at  least 

saw  the  outside  of  the  building  frequently. 
23 


:JBlograpb^  of  1Ral^mun^  Xull 

Palma  probably  owes  its  name  and  harbor 
to  Metellus  Balearicus,  who  in  123  B.C. 
settled'three  thousand  Roman  and  Spanish 
colonists  on  the  island,  and  whose  expedi- 
tion is  symbolized  on  the  Roman  coins  by 
a  palm  branch.  He  also  gave  his  name  to 
the  island  group,  and  the  Balearic  slingers 
are  famous  in  Caesar's  "  Commentaries." 

Palma  is  to-day  a  busy  little  port,  and 
direct  commerce  is  carried  on  with  Valen- 
cia, Barcelona,  Marseilles,  Cuba,  Porto 
Rico,  and  even  South  AVnerican  ports. 
The  present  population  is  about  sixty 
thousand.  Formerly,  Palma  was  a  great 
center  for  shipbuilding,  and  there  is  little 
doubt  that  in  Lull's  time  this  industry  also 
gave  importance  to  the  town.  As  early  as 
the  fourteenth  century  a  mole,  to  a  length 
of  three  hundred  and  eighty-seven  yards, 
was  constructed  to  improve  the  harbor  of 
Palma.     This  picturesque   town  was  the 

birthplace  of  our  hero,  and  to-day  its  in- 
^4 


CHURCH    OF    SAN    FRANCISCO    AT    PAL.MA,     MAJORCA. 


Btrtbplace  anb  iBavi^  Xtte 

habitants  are  still  proud  to  lead  you  to  the 
church  of  San  Francisco  where  he  lies 
buried.  As  late  as  1886  a  new  edition  of 
Lull's  works  was  printed  and  published  at 
Palma  by  Rosseld. 

The  significance  or  the  derivation  of 
Lull's  family  name  is  lost  in  obscurity. 
His  personal  name  Raymund  (in  Spanish 
Ramon  or  Raymundo)  is  Teutonic  and  sig- 
nifies **  wise  protection"  or ''  pure  in  speech." 
It  was  borne  by  two  distinguished  counts  of 
Toulouse:  one  of  them,  Raymund  IV.,  was 
a  Crusader  (1045-1 105),  and  the  other  (i  156- 
1222)  befriended  the  Albigenses  against  the 
Pope.  It  is  possible  that  Lull  received  his 
first  name  from  one  of  these  martial  heroes 
whose  exploits  were  well  known  in  Cata- 
lonia. 

/  Of  Lull's  infancy  and  early  youth  noth- 
ing is  known  for  certain.  He  was  accus- 
tomed to  medieval  luxury  from  his  birth, 

as  his  parents  had  a  large  estate  and  his 
25 


father  was  distinguished  for  military  serv- 
ices. Lull  married  at  an  early  age,  and, 
being  fond  of  the  pleasures  of  court  life, 
left  Palma  and  passed  over  with  his  bride 
to  Spain,  where  he  was  made  seneschal  at 
the  court  of  King  James  II.  of  Aragon. 
Thus  his  early  manhood  w^s  spent  in 
gaiety  and  even  profligac3^^^/\.ll  the  enthu- 
siasm and  warmth  of  \yS  character  found 
exercise  only  in  the  pleasures  of  the  court, 
and,  by  his  own  testimony,  he  lived  a  life 
of  utter  immorality  in  this  corrupt  age. 
Wine,  women,  and  song  were  then,  as  often 
since,  the  chief  pleasures  of  kings  and 
princes.  Notwithstanding  his  marriage 
and  the  blessing  of  children,  Lull  sought 
the  reputation  of  a  gallant  and  was  mixed 
up  in  more  than  one  intrigue.  For  this 
sort  of  life  his  office  gave  him  every  temp- 
tation and  plenty  of  opportunity. 
A  seneschal  (literally,  an  old  servant)* 

*  From  Latin  seng  -f-  scalcus,  or  Gothic  sineigs  •\-  skalk, 
26 


Blttbplace  anb  Barl^  Xtte 

was  the  chief  official  in  the  household  of  a 
medieval  prince  or  noble  and  had  the  super- 
intendence of  feasts  and  ceremonies.  These 
must  have  been  frequent  and  luxurious  at 
the  court  of  James  II.,  for  A ragon,  previ- 
ous to  the  reign  of  Ferdinand  and  Isabella, 
enjoyed  the  most  liberal  government  of 
Europe.  According  to  one  authority,  "  the 
genius  and  maxims  of  the  court  were  pure- 
ly republican."  The  kings  were  elective, 
while  the  real  exercise  of  power  was  in  the 
hands  of  the  Cortes,  an  assembly  consist- 
ing of  the  nobility,  the  equestrian  order,  the 
representatives  of  cities,  and  the  clergy.  A 
succession  of  twenty  sovereigns  reigned 
from  the  year  1035  to  15 16.  At  such  a 
court  and  amid  such  an  assemblage,  prob- 
ably in  the  capital  town  of  Zaragoza  (Sara- 
gossa),  Lull  spent  several  years  of  his  life. 
He  was  early  addicted  to  music  and  played 
the  cithern  with  skill.     But  he  was  yet 

more  celebrated  as  a  court  poet.    Accord- 
27 


3BtO0tapbi?  ot  IRapmunb  Xull 

ing  to  his  own  confessions,  however,  the 
theme  of  his  poetical  effusions  was  not 
seldom  the  joys  of  lawless  love.  "  I  see,  O 
Lord,"  he  says  in  his  Contemplations, "  that 
trees  bring  forth  every  year  flowers  and 
fruit,  each  after  their  kind,  whence  man- 
kind derive  pleasure  and  profit.  But  thus 
it  was  not  with  me,  sinful  man  that  I  am  ; 
for  thirty  years  I  brought  forth  no  fruit  in 
this  world,  I  cumbered  the  ground,  nay,  was 
noxious  and  hurtful  to  my  friends  and  neigh- 
bors. Therefore,  since  a  mere  tree,  which 
has  neither  intellect  nor  reason,  is  more 
fruitful  than  I  have  been,  I  am  exceedingly 
ashamed  and  count  myself  worthy  of  great 
blame."  *  In  another  part  of  the  same  book 
he  returns  thanks  to  God  for  the  great  differ- 
ence he  sees  between  the  works  of  his  after- 
life and  those  of  his  youth.  "  Then,"  he  says, 
all  his  "  actions  were  sinful  and  he  enjoyed 
the  pleasures  of  sinful  companionship." 

**' Liber  Contemplationis  in  Deo,"  ix.,  257,  ed.  1740, 
28 


;  IBtrtbplace  an^  Barli?  Xite 

Raymund  Lull  was  gifted  with  great 
mental  accomplishments  and  enthusiasm. 
He  had  the  soul  of  a  poet,  but  at  first 
his  genius  groveled  in  the  mire  of  sensual 
pleasures,  like  that  of  other  poets  whose 
passions  wej^  not  under  the  control  of 
religion,  -"we  do  Lull  injustice,  however, 
if  we  judge  his  court  life  by  the  standards 
of  our  Christian  century.  His  whole  en- 
vironment was  that  of  medieval  darkness, 
and  he  was  a  gay  knight  at  the  banquets  of 
James  H.  before  he  became  a  scholastic 
philosopher  and  a  missionary^-^s  knight 
he  knew  warfare  and  horsemanship  so  well 
that  among  his  books  there  are  several 
treatises  on  these  sciences,*  first  written 
in  Catalan,  and  afterward  put  into  Latin. 
Undoubtedly  these  were  written,  as  was 
most  of  his  poetry,  before  he  was  thirty 
years  old.  He  was  the  most  popular  poet 
of  his  age  in  Spain,  and  his  influence  on 

*  For  a  list  of  these  works  see  Helfferich,  p.  74.  note. 
39 


BlOGrapbi?  ot  'Rapmun&  Xull 

Catalonian  poetry  is  acknowledg^ed  in  such 
terms  of  praise  by  students  of  Spanish  Htera- 
ture  that  he  might  be  called  the  founder  of 
the  Catalonian  school  of  poets.  The  philo- 
logical importance  of  Lull's  Catalonian 
writings,  especially  his  poems,  was  shown 
by  Adolph  Helfferich  in  his  book  on  "  Lull 
and  the  Origin  of  Catalan  Literature."  In 
this  volume  specimens  of  his  poetry  and 
proverbs  are  given.  A  writer  in  the  *'  En- 
cyclopedia Britannica"  speaks  of  one  of  his 
poems,  "  Lo  Desconort "  (Despair)  as  emi- 
nently fine  and  composite  in  its  diction. 
This  poem,  if  it  was  written  before  his 
conversion,  as  is  probable,  would  already 
show  that  Lull  himself  was  dissatisfied  at 
heart  with  his  life  of  worldly  pleasure.  Al- 
ready, perhaps,  there  arose  within  him  a 
mighty  struggle  between  the  spirit  and  the 
flesh.  Sensual  pleasures  never  satisfy,  and 
his  lower  and  higher  natures  strove  one 

with  the  other. 

30 


^ 


:«Btrtl)placc  an&  Earl^  Xtte 


t  seems  that  at  about  his  thirty-second 
year  he  returned  to  Palma,  altho  there  is 
Httle  certainty  of  date  among  his  biogra- 
phers. At  any  rate  it  was  at  the  place  of  his 
birth  that  Lull  was  born  again.  It  was  in  "7 
the  Franciscan  church,  and  not  at  the  court 
of  Aragon,  that  he  received  his  final  call 
and  made  his  decision  to  forsake  all  and 
become  a  preacher  of  righteousness.  The 
prodigal  son  came  to  himself  amid  the 
swine,  and  his  feet  were  already  toward 
home  when  he  saw  his  Father,  and  his 
Father  ran  out  to  meet  him.  The  story  of 
St.  Augustine  under  the  fig-tree  at  Milan 
was  reenacted  at  Palma. 


31 


CHAPTER   III 

THE  VISION    AND   CALL  TO 
SERVICE 

(A.D.  1266-1267) 

"I  will  pour  out  my  spirit  upon  all  flesh,  .  .  .  and  your 
young  men  shall  see  visions.  ''—Joel  ii,  28. 

When  St.  Paul  told  King  Agrippa  the 
story  of  his  life,  the  key  of  it  lay  in  the 
words,  "  I  was  not  disobedient  to  the 
heavenly  vision."  The  angel  had  come  to 
him  and  called  him  straight  away  from  his 
career  as  arch-persecutor.  All  that  he  had 
done  or  meant  to  do  was  now  of  the  past. 
He  arose  from  the  ground  and  took  up  his 
life  again  as  one  who  could  not  be  dis- 
obedient to  his  vision.  It  was  a  vision  of 
Christ  that  made  Paul  a  missionary.    And 

his  was  not  the  last  instance  of  the  ful- 
32 


TTbe  Vision  an^  Call  to  Seriotce 

filment  of  Joels  great  prophecy.  The 
twentieth  century,  even,  dares  not  mock  at 
the  supernatural;  and  materialistic  philos- 
ophy can  not  explain  the  phenomena  of 
the  spirit  world.  The  Christians  of  the 
thirteenth  century  believed  in  visions  and 
saw  visions.  Altho  an  age  of  visions  is  apt 
to  be  a  visionary  age,  this  was  not  altogether 
true  of  the  thirteenth  century.  The  visions 
of  Francis  of  Assisi,  of  Catherine  the  Saint, 
of  Peter  Nolasco,  and  of  others  in  this  age, 
had  a  tremendous  effect  on  their  lives  and 
influence.  We  may  doubt  the  vision,  but 
we  can  not  doubt  its  result  in  the  lives  of 
those  who  profess  to  have  seen  it.  Call  it 
religious  hallucination  or  pious  imagination 
if  you  will,  but  even  then  it  has  power, 
Ruskin  says  that  "such  imagination  is 
given  us  that  w^e  may  be  able  to  vision 
forth  the  ministry  of  angels  beside  us  and 
see  the  chariots  of  fire  on  the  mountains 
that  gird  us  round."    In  that  age  of  Mariol- 

33 


:iBtoGtapb^  ot  IRai^munt)  %uU 

atry  and  angel-worship  and  imitation  of 
saints,  it  was  not  such  a  vision  that  arrested 
Lull,  but  a  vision  of  Jesus  Himself.  The 
story,/'as  told  in  a  Life*  written  with  his 
cqn'sent  during  his  lifetime,  is  as  follows: 
-'"  One  evening  the  seneschal  was  sitting 
on  a  couch,  with  his  cithern  on  his  knees, 
composing  a  song  in  praise  of  a  noble  mar- 
ried lady  who  had  fascinated  him  but  who 
was  insensible  to  his  passion.  Suddenly, 
in  the  midst  of  the  erotic  song,  he  saw  on 
his  right  hand  the  Savior  hanging  on  His 
cross,  the  blood  trickling  from  His  hands 
and  feet  and  brow,  look  reproachfully 
at  him.  Raymund,  conscience  -  struck, 
started  up;  he  could  sing  no  more;  he  laid 
aside  his  cithern  and,  deeply  moved,  retired 
to  bed.  Eight  days  after,  he  again  at- 
tempted to  finish  the  song  and  again  took 

*  S.  Baring-Gould  :  "  Lives  of  the  Saints,"  vol.  vi,,  p.  489. 
Maclcar :  "History  of  Christian  Missions  in  the  Middle 
Ages."  pp.  355,  356. 

34 


tTbe  IDtgjon  an^  gall  to  Service 

up  the  plea  of  an  unrequited  lover.  But 
now  again,  as  before,  the  image  of  Divine 
Love  incarnate  appeared — the  agonized 
form  of  the  Man  of  Sorrows.  The  dying 
eyes  of  the.  Savior  were  fixed  on  him 
mournfully,  pleadingly : 

"See  from  His  head,  His  hands,  His  feet 
Sorrow  and  love  flow  mingling  down  : 
Did  ere  such  love  and  sorrow  meet. 
Or  thorns  compose  so  rich  a  crown  ?  " 

Lull  cast  his  lute  aside,  and  threw  himself 
on  his  bed,  a  prey  to  remorse.  He  had 
seen  the  highest  and  deepest  unrequited 
love.     But  the  thought  that 

"  Love  so  amazing,  so  divine, 

Demands  my  soul,  my  life,  my  all," 

had  not  yet  reached  him.  The  effect  of 
the  vision  was  so  transitory  that  he  was 
not  ready  to  yield  until  it  again  repeated 
itself .*  y^hen   Lull  could  not  resist  the 

*  "  Tertio  et  quarto  successivo  diebus  interpositis  aliquibus, 
Salvator,  in  forma  semper  qua  primitus,  apparet."— "Acta 
Sanctorum, "  p.  669. 

35 


IBlograpbg  of  IRa^mun^  Xull 

thought  that  this  was  a  special  message  for 
himself  to  conquer  his  lower  passions  and 
to  dev<5te  himself  entirely  to  Christ's  serv- 
ice. He  felt  engraved  on  his  heart,  as  it 
were,  the  great  spectacle  of  divine  Self- 
sacrifice.  Henceforth  he  had  only  one 
passion,  to  love  and  serve  Christ."  But 
there  arose  the  doubt,  How  can  I,'  defiled 
with  impurity,  rise  and  enter  on  a  holier 
life?  Night  after  night,  we  are  told,  he 
lay  awake,  a  prey  to  despondency  and 
doubt.  He  wept  like  Mary  Magdalen, 
remembering  how  much  and  how  deeply 
he  had  sinned.  At  length  the  thought  oc- 
curred :  Christ  is  meek  and  full  of  compas- 
sion; He  invites  all  to  come  to  Him;  He 
will  not  cast  me  out.  With  that  thought 
came  consolation.  Because  he  was  forgiven 
so  much  he  loved  the  more,  and  concluded 
that  he  would  forsake  the  world  and  give 
up  all  for  his  Savior.  How  he  was  con- 
firmed in  this  resolve  we  shall  see  shortly. 
36 


Ubc  IDtsion  an^  Call  to  Service 

By  way  of  parenthesis  it  is  necessary  to 
give  another  account  of  Lull's  conversion 
which  the  author  of  "  Acta  Sanctorum  "  re- 
lates, and  says  he  deems  "  improbable  but 
not  impossible."  According  to  this  story 
Lull  was  one  day  passing  the  window  of 
the  house  of  Signora  Ambrosia,  the  mar- 
ried lady  whose  love  he  vainly  sought  to 
gain.  He  caught  a  glimpse  of  her  ivory 
throat  and  bosom.  On  the  spot  he  com- 
posed and  sang  a  song  to  her  beauty.  The 
lady  sent  for  him  and  showed  him  the 
bosom  he  so  much  admired,  eaten  with 
hideous  cancers !  She  then  besought  him 
to  lead  a  better  life.  On  his  return  home 
Christ  appeared  to  him  and  said,  "  Ray- 
mund,  follow  Me."  -  "He  gave  up  his  court 
position,  sold  all  his  property,  and  withdrew 
to  the  retirement  of  a  cell  on  Mount  Roda. 
This  was  about  the  year  1 266.  . -^Ayhen  he 
had  spent  nine  years  in  retirement  he 
came  to  the  conclusion  that  he  was  called 

37 


of  God  to  preach  the  Gospel  to  the  Mo- 
hammedans^ 

Some  b^graphers  know  nothing  of  this 
nine  years'  retirement  in  a  cell  at  Mount 
Roda  near  Barcelona,  altho  all  of  them 
agree  that  his  conversion  took  place  in 
July,  1266.  The  visions  and  spiritual  con- 
flicts and  experiences  at  Mount  Roda 
gained  for  Lull  the  title  of  "  Doctor  Illu- 
minatus,"  the  scholar  enlightened  from 
heaven.  And  if  we  look  at  the  life  that 
was  the  result  of  these  visions,  we  can  not 
deny  that,  in  this  dark  age,  heaven  did  in- 
deed enlighten  Lull  to  know  the  love  of 
God  and  to  do  the  will  of  God  as  no  other 
in  his  day  and  generation. 

Let  us  go  back  to  the  story  of  his  con- 
version as  told  by  Lull  himself  in  that  work, 
*'  On  Divine  Contemplation,"  which  may 


*  See  article  by  Rev.  Edwin  Wallace,  of  Oxford  Univer- 
sity,  in  the  Encyclopedia  Britannica,  where  Mount  Roda  is 
wrongly  spelled  Randa. 

38 


Zhc  IDiston  an^  Call  to  Service 

be  put  side  by  side  with  Bunyan*s  "  Grace 
Abounding"  and  Augustine's  "Confes- 
sions" as  tlie  biography  of  a  penitent  soul. 
After  the  visions  he  came  to  the  conclu- 
sion that  he  could  devote  his  energies  to 
no  higher  work  than  that  of  proclaiming 
the  Message  of  the  Cross  to  the  Saracens. 
His  thoughts  would  naturally  take  this 
direction.  The  islands  of  Majorca  and 
Minorca  had  only  recently  been  in  the 
hands  of  the  Saracens.  His  father  had 
wielded  the  sword  of  the  king  of  Aragon 
against  these  enemies  of  the  Gospel ;  why 
should  not  the  son  now  take  up  the  sword 
of  the  Spirit  against  them  ?  If  the  carnal 
weapons  of  the  crusading  knights  had 
tailed  to  conquer  Jerusalem,  was  it  not 
time  to  sound  the  bugle  for  a  spiritual  cru- 
sade for  the  conversion  of  the  Saracen? 
Such  were  the  thoughts  that  filled  his 
mind.     But  then,  he  says,  a  difficulty  arose. 

How  could  he,  a  layman,  in  an  age  when 
39 


BiOGtapb^  of  IRapmunb  XuU 

the  Church  and  the  clergy  were  supreme, 
enter  on  such  a  work?  Thereupon  it  oc- 
curred to  him  that  at  least  a  beginning 
might  be  made  by  composing  a  volume 
which  should  demonstrate  the  truth  of 
Christianity  and  convince  the  warriors  of 
the  Crescent  of  their  errors.  This  book, 
liowever,  would  not  be  understood  by  them 
unless  it  were  in  Arabic,  and  of  this  lan- 
guage he  was  ignorant;  other  difficulties 
presented  themselves  and  almost  drove 
him  to  despair.  Full  of  such  thoughts,  he 
one  day  repaired  to  a  neighboring  church 
and  poured  forth  his  whole  soul  to  God, 
beseeching  Him  if  He  did  inspire  these 
thoughts  to  enable  him  to  carry  them  out.* 
This  was  in  the  month  of  July.     But,  al- 

*  "Vita  Prima,"  p.  662.  "  Dominum  Jesum  Christum  de- 
vote, fleus  largiter  exoravit,  quatenus  hsec  praedicta  tua  quae 
ipse  misericorditer  inspiraverat  cordi  suo,  ad  affectum  sibi 
placitura  perducere  dignaretur. "  Several  authorities  put  a 
period  of  short  backsliding  between  his  conversion  and  the 
account  of  the  sermon  by  the  friar  that  follows  in  our  text. 
40 


THE  CLOISTERS  OF  THE  CHURCH  OF  SAN 
FRANCISCO. 


Ube  msion  anb  Call  to  Service 

tho  old  desires  and  the  old  life  were  pass- 
ing away,  all  things  had  not  yet  become 
new.  For  three  months  his  great  design 
was  laid  aside  and  he  struggled  with  old 
passions  for  the  mastery.  On  the  fourth 
of  October,  the  festival  of  St.  Francis  of 
Assisi,  Lull  went  to  the  Franciscan  church 
at  Palma  and  heard  from  the  lips  of  the 
friar-preacher  the  tale  of  the  "Spouse  of 
Poverty."  He  learned  how  this  son  of  Pie- 
tro  Bernadone  di  Mericoni,  once  foremost 
in  deeds  of  war  and  a  gay  worldling,  was 
taken  prisoner  at  Perugia  and  brought  by 
disease  to  the  very  gates  of  death;  how 
he  saw  visions  of  the  Christ  and  of  the 
world  to  come;  how,  when  he  emerged 
from  his  dungeon,  he  exchanged  his  gay 
apparel  for  the  garb  of  the  mendicant, 
visiting  the  sick,  tending  the  leprous,  and 
preaching  the  Gospel;  how  in  12 19,  before 
the  walls  of  Damietta,  this  missionary- 
monk  crossed  over  to  the  infidels  and  wit- 

41 


Blograpb^  ot  IRapmun^  Xull 

nessed  for  Christ  before  the  Sultan,  declar- 
ing, "  I  am  not  sent  of  man,  but  of  God, 
20W  thee  the  way  of  salvation." 
le  words  of  the  preacher  rekindled  the 
of  love  half-smothered  in  the  heart  of 

Lull.  He  now  made  up  his  mind  once  and 
forever.  He  sold  all  his  property,  which 
was  considerable,  gave  the  money  to  the 
poor,  and  reserved  only  a  scapty  allowance 
for  his  wife  and  children^  This  was  the 
vow  of  his  consecration  in  his  own  words : 
"  To  Thee,  Lord  God,  do  I  now  offer  myself 
and  my  wife  and  my  children  and  all  that  I 
possess ;  and  since  I  approach  Thee  humbly 
with  this  gift  and  sacrifice,  may  it  please 
Thee  to  condescend  to  accept  all  what  I 
give  and  offer  up  now  for  Thee,  that  I  and 
my  wife  and  my  children  may  be  Thy  hum- 
ble slaves."*  Tt  was  a  covenant  of  com- 
plete surrender,  and  the  repeated  reference 
to  his  wife  and  children  shows  that  Ray- 

*  "  Liber  Contemplationis  in  Deo,"  xci.,  27. 
42 


Ube  Vision  an^  Call  to  Service 

mund  Lull's  wandering  passions  had  found 
rest  at  last.  It  was  2.  family  covenant,  and 
by  this  token  we  know  that  Lull  had  for- 
ever said  farewell  to  his  former  companions 
and  his  life  of  sin. 

He  assumed  the  coarse  garb  of  a  mendi- 
cant, made  pilgrimages  to  various  churches 
in  the  island,  and  prayed  for  grace  and  as- 
sistance in  the  work  he  had  resolved  to  un- 
dertake. '  The  mantle  of  apostolic  succes- 
sion fell  from  Francis  of  Assisi,  forty  years 
dead,  upon  the  layman  of  Palma,  now  in 
his  thirtieth  year.  From  the  mendicant 
orders  of  the  Middle  Ages,  their  precepts 
and  their  example.  Lull  in  part  drew  his 
passionate,  ascetic,  and  unselfish  devotion. 
Most  of  his  biographers  assert  that  he  be- 
came a  Franciscan,  but  that  is  doubtful, 
especially  since  some  of  the  earliest  biog- 
raphers were  themselves  of  that  order  and 
would  naturally  seek  glory  in  his  memory.* 

*See  Noble  :  '*  The  Redemption  of  Africa,"  vol.  i.,  p.  no. 
43 


JBlograpb^  ot  IRa^mun^  Xull 

Eymeric,  a  Catalonian  Dominican  in  1334 
and  the  inquisitor  of  Aragon  after  1356, 
expressly  states  that  Lull  was  a  lay  mer- 
chant and  a  heretic.  In  137,1  the„sanie  Ey- 
meric pointed  out  five  hundred  heresies  in 
Lull's  works,  and  in  consequence  Gregory 
XL  forbade  some  of  the  books*-*'  The 
Franciscans,  Antonio  Wadding  and  others, 
afterward  warmly  defended  Lull  and  his 
writings,  but  the  Jesuits  have  always  been 
hostile  to  his  memory.  Therefore  the 
Roman  Catholic  Church  long  hesitated 
whether  to  condemn  Lull  as  a  heretic  or  to 
recognize  him  as  a  martyr  and  a  saint. 
He  was  never  canonized  by  any  pope,  but 
in  Spain  and  Majorca  all  good  Catholics 
regard  him  as  a  saintly  Franciscan..-  In  a 
letter  I  have  received  from  the  present 
bishop  of  Majorca  he  speaks  of  Raymund 
Lull  as  *'  an  extraordinary  man  with  apos- 
tolic virtues,  and  worthy  of  all  admiration." 

Frederic   Perry  Noble,  in    speaking  of 
44 


XTbe  Distort  anb  Call  to  Service 

Lull's  conversion,  says:  "His  new  birth, 
be  it  noted,  sprang  from  a  passion  for 
Jesus.  Lull's  faith  was  not  sacramental, 
but  personal  and  vital,  more  Catholic  than 
Roman."/  Even  as  the  Catalonians  first 
arose  f6  protest  and  revolution  against  the 
tyranny  of  the  state  in  the  Middle  Ages, 
so  their  countryman  is  distinguished  for 
daring  to  act  apart  from  the  tyranny  of  the 
Church  and  to  inaugurate  the  rights  of  lay- 
men. The  inner  life  of  Lull  finds  its  key 
in  the  story  of  his  conversion.  Incarnate 
Love  overcame  carnal  love,  and  all  of  the 
passion  and  the  poetry  of  Lull's  genius 
bowed  in  submission  to  the  cross.  The 
vision  of  his  youth  explains  the  motto  of 
his  old  age :  "  He  who  loves  not  lives  not ; 
he  who  lives  by  the  Life  can  not  die." 
The  image  of  the  suffering  Savior  remained 
for  fifty  years  the  mainspring  of  his  being. 
Love  for  the  personal  Christ  filled  his  heart, 
molded   his   mind,   inspired   his  pen,  and 

45 


ii 


Btograpb^  of  IRapmun^  Xull 

made  his  soul  long  for  the  crown  of  mar- 
tyrdom. Long  years  afterward,  when  he 
sought  for  a  reasonable  proof  of  that  great- 
est mystery  of  revelation  and  the  greatest 
stumbling-block  for  Moslems — the  doctrine 
of  the  Trinity — he  once  more  recalled  the 
vision.  His  proof  for  the  Trinity  was  the 
love  of  God  in  Christ  as  revealed  to  us  by 
the  Holy  Spirit. 


46 


CHAPTER  IV 

PREPARATION  FOR  THE  CON- 
FLICT 

(A.D.  1267-1274) 

•'  Sive  ergo  Mahometicus  error  haeretico  nomine  deturpetur; 
cive  gentili  aut  pagano  infametur ;  agendum  contra  eum  est, 
scribendum  est." — Petrus  Venerabilis,  f  1157. 

"  Aggredior  vos,  non  ut  nostri  saepe  faciunt,  armis,  sed 
verbis,  non  vi  sed  ratione,  non  odio  sed  amore." — Ibid. 

By  his  bold  decision  to  attack  Islam  with 
the  weapons  of  Christian  philosophy,  and 
in  his  lifelong  conflict  with  this  gigantic 
heresy,  Lull  proved  himself  the  Athanasius 
of  the  thirteenth  century.,/The  Moham- 
medan missionaiy  problem  at  the  dawn  of 
the  twentieth  century  is  not  greater  than 
it  was  then.  True,  Islam  was  not  so  ex- 
tensive, but  it  was  equally  aggressive,  and, 

47 


MoQva^hV  of  IRai^munb  XuU 

if  possible,  more  arrogant.  The  Moham- 
medan world  was  more  of  a  unit,  and  from 
Bagdad  to  Morocco  Moslems  felt  that  the 
Crusades  had  been  a  defeat  for  Christen- 
dom. One-half  of  Spain  was  under  Mos- 
lem rule.  In  all  Northern  Africa  Saracen 
power  was  in  the  ascendant.  Many  con- 
versions to  Islam  took  place  in  Georgia, 
and  thousands  of  the  Christian  Copts  in 
Egypt  were  saying  farewell  to  the  religion 
of  their  fathers  and  embracing  the  faith  of 
the  Mameluke  conquerors.  It  was  just 
at  this  time  that  Islam  began  to  spread 
among  the  Mongols.  In  India,  Moslem 
preachers  were  extending  the  faith  in 
Ajmir  and  the  Punjab.  The  Malay 
archipelago  first  heard  of  Mohammed 
about  the  time  when  Lull  was  born.*  Bey- 
bars  I.,  the  first  and  greatest  of  the  Mame- 
luke Sultans,  sat  on  the  throne  of  Egypt. 

*  Arnold:  "Preaching  of  Islam,"  synchronological  table, 
p.  389,  1896. 

48 


IPreparatton  for  tbe  Conflict 

A  man  of  grand  achievements,  unceasing 
activity,  and  stern  orthodoxy,  he  used  every 
endeavor  to  extend  and  strengthen  the 
reHgion  of  the  state  *  Islam  had  poHtical 
power  and  prestige.  She  was  mistress  of 
philosophy  and  science.  In  the  beginning 
of  the  thirteenth  century  the  scientific 
works  of  Aristotle  were  translated  from 
the  Arabic  into  Latin.  Roger  Bacon  and 
Albertus  Magnus  were  so  learned  that  the 
clergy  accused  them  of  being  in  league 
with  the  Saracens ! 

Such  was  the  Mohammedan  world  which 
K  'Lull  dared  to  defy,  and  planned  to  attack 
with  the  new  weapons  of  love  and  learning 
instead  of  the  Crusaders'  weapons  of  fa- 
naticism and  the  sword.  The  Christian 
world  did  not  love  Moslems  in  the  thir- 
teenth century,  nor  did  they  understand 
their  religion.     Marco  Polo,  a  contempo- 

f  Muir  :    "  The  Mameluke  Dynasty  of  Egypt,"  p.  31,  Lon- 
don, 1896. 

49 


JSiOGrapb^  ot  IRai^munb  Xull 

rary  of  Lull,  wrote:  "Marvel  not  that  the 
Saracens  hate  the  Christians;  for  the  ac- 
cursed law  which  Mohammed  gave  them 
commands  them  to  do  all  the  mischief 
in  their  power  to  all  other  descriptions 
of  people,  and  especially  to  Christians; 
to  strip  such  of  their  goods  and  do  them 
all  manner  of  evil.  In  such  fashion  the 
Saracens  act  throughout  the  w^orld."  * 

Dante  voices  the  common  opinion  of  this 
age  when  he  puts  Mohammed  in  the  deep- 
est hell  of  his  Inferno  and  describes  his  fate 
in  such  dreadful  language  as  offends  polite 
ears.  But  even  worse  things  were  said  of 
the  Arabian  prophet  in  prose  by  other  of 
Lull's  contemporaries.  Gross  ignorance 
and  great  hatred  were  joined  in  nearly  all 
who  made  any  attempt  to  describe  Moham- 
medanism. 

*  **  Marco  Polo's  Travels,"  Colonel  Yule's  edition,  vol.  i., 
p.  69. 

f  **  Hell,"  canto  xxviii.,  20-39,  ^^  Dante's  "  Vision,"  Gary's 
edition. 

50 


preparation  tor  the  Contact 

Alanus  de  Insulis  (ii  14-1200)  was  one  of 
the  first  to  write  a  book  on  Islam  in  Latin, 
and  the  title  shows  his  ignorance :  ''  Co7i- 
tra  paganos  seu  Mahometauos!'  He  class- 
es Moslems  with  Jews  and  Waldenses! 
Western  Europe,  according  to  Keller,  was 
ignorant  even  of  the  century  in  which 
Mohammed  was  born ;  and  Hildebert,  the 
archbishop  of  Tours,  wrote  a  poem  on 
Mohammed  in  which  he  is  represented  as 
an  apostate  from  the  Christian  Church! 
Petrus  Venerabilis,  whose  pregnant  words 
stand  at  the  head  of  this  chapter,  was  the 
first  to  translate  the  Koran  and  to  study 
Islam  with  sympathy  and  scholarship.  He 
made  a  plea  for  translating  portions  of  the 
Scripture  into  the  language  of  the  Sara- 
cens, and  affirmed  that  the  Koran  itself 
had  weapons  with  which  to  attack  the  cita- 
del of  Islam.  But,  alas!  he  added  the  plea 
of  the  scholar  at  his  books :  ''  I  myself  have 

no  time  to  enter  into  the  conflict."      He 
51 


Biograpb^  of  IRa^munb  XuU 

first  distinguished  the  true  and  the  false 
in  the  teaching  of  Mohammed,  and  with 
keen  judgment  pointed  out  the  pagan  and 
Christian  elements  in  Islam.*  Petrus 
Venerabilis  took  up  the  pen  of  controversy 
and  approached  the  Moslem,  as  he  says, 
''  Not  with  arms  but  with  words,  not  by 
force  but  by  reason,  not  in  hatred  but  in 
love " ;  and  in  so  far  he  was  the  first  to 
breathe  the  true  missionary  spirit  toward 
the  Saracens.  But  he  did  not  go  out  to 
them.  It  was  reserved  for  the  Spanish 
knight  to  take  up  the  challenge  and  go  out 
single-handed  against  the  Saracens,  "  not 
by  force  but  by  reason,  not  in  hatred  but 
in  love."  It  was  Raymund  Lull  who 
wrote:  "/  see  many  knights  going  to  the 
Holy  Land  beyond  tlie  seas  and  thinking 
that  they  can  acquire  it  by  force  of  arms  ; 
but  in  the  end  all  are  destroyed  before  they 

*  A.  Keller's  "  Geisteskampf  des  Christentums  gegen  den 
Islam  bis  zur  Zeit  der  KreuzzUge,"  pp.  41,  43,  Leipsic,  1896. 
52 


preparation  for  tbe  Conflict 

attain  that  which  they  think  to  have. 
Wherice  it  seems  to  me  that  the  conquest  of 
the  Holy  Land  ought  not  to  be  attempted 
except  in  the  way  i^i  which  Thou  and  Thine 
apostles  acquired  it,  namely,  by  love  and 
prayers,  and  the  pouring  out  of  tears  and 
of  bloody 

Lull  was  ready  to  pour  out  this  sacrifice 
on  the  altar.  The  vision  remained  with 
him,  and  his  love  to  God  demanded  exer- 
cise in  showing  forth  that  love  to  men. 

He  was  not  in  doubt  that  God  had  chosen 
him  to  preach  to  the  Saracens  and  win 
them  to  Christ.  He  only  hesitated  as  to 
the  best  method  to  pursue.  All  the  past 
history  of  his  native  land  and  the  struggle 
yet  going  on  in  Spain  emphasized  for  him 
the  greatness  of  the  task  before  him. 

The  knight  of  Christ  felt  that  he  could 
not  venture  into  the  arena  unless  he  had 
good  armor.    The  son  of  the  soldier  who 

had  fought  the  Moors  on  many  a  bloody 

S2> 


Biograpbp  of  IRa^munb  XuU 

battle-field  felt  that  the  Saracens  were 
worthy  foemen.  The  educated  seneschal 
knew  that  the  Arabian  schools  of  Cordova 
were  the  center  of  European  learning",  and 
that  it  was  not  so  easy  to  convince  a  Sara- 
cen as  a  barbarian  of  Northern  Europe. 

At  one  time,  we  read,  Lull  thought  of 
repairing  to  Paris,  and  there  by  close  and 
diligent  scientific  study  to  train  himself  for 
controversy  with  Moslems.  At  Paris  in 
the  thirteenth  century  was  the  most  famous 
university  of  Christendom.  And  under  St. 
Louis,  Robert  de  Sorbon,  a  common  priest, 
founded  in  1253  an  unpretending  theo- 
logical college  which  afterward  became 
the  celebrated  faculty  of  the  Sorbonne 
with  authority  well  nigh  as  great  as  that  of 
Rome. 

But  the  advice  of  his  kinsman,  the  Do- 
minican Raymun^  de  Pennaforte,  dis- 
suaded him,  and,  he  decided  to  remain  at 

Majorca  and  pursue  his  studies  and  prepa- 
54 


IPreparatton  for  tbe  Contltct 

ration  privately.  First  he  laid  plans  for  a 
thorough  mastery  of  the  Arabic  language. 
To  secure  a  teacher  was  not  an  easy  mat- 
ter, as  Majorca  had  years  ago  passed  from 
Saracen  into  Christian  hands,  and  as  no 
earnest  Moslem  would  teach  the  Koran 
language  to  one  whose  professed  purpose 
was  to  assail  Islam  with  the  weapons  of 
philosophy. 

He  therefore  decided  to  purchase  a  Sara- 
cen slave,  and  with  this  teacher  his  biog- 
raphers tell  us  that  Lull  was  occupied  in 
Arabic  study  for  a  period  of  more  than 
nine  years.  Could  anything  prove  more 
clearly  that  Lull  was  the  greatest  as  well  as 
the  first  missionary  to  Moslems  ? 

After  this  long,  and  we  may  believe  suc- 
cessful, apprenticeship  with  the  Saracen 
slave,  a  tragic  incident  interrupted  his 
studies.  Lull  had  learned  the  language  of 
the  Moslem,  but  the  Moslem  slave  had  not 

yet  learned  the  love  of  Christ;  nor  had  his 
55 


:l6tootapb^  ot  IRa^mun^  %uU 

pupil.  In  the  midst  of  their  studies,  on 
one  occasion  the  Saracen  blasphemed 
Christ.  How,  we  are  not  told ;  but  those 
who  work  among  Moslems  know  what 
cruel,  vulgar  words  can  come  from  Moslem 
lips  against  the  Son  of  God.  When  Lull 
heard  the  blasphemy,  he  struck  his  slave 
violently  on  the  face  in  his  strong  indigna- 
tion. The  Moslem,  stung  to  the  quick, 
drew  a  weapon,  attempted  Lull's  life,  and 
wounded  him  severely.  He  was  seized  and 
imprisoned.  Perhaps  fearing  the  death- 
penalty  for  attempted  murder,  the  Saracen 
slave  committed  suicide.  It  was  a  sad  be- 
ginning for  Lull  in  his  work  of  preparation. 
Patience  had  not  yet  had  its  perfect  work. 
Lull  felt  more  than  ever  before,  "  He  that 
loves  not  lives  not."  The  vision  of  the 
thorn-crowned  Head  came  back  to  him; 
he  could  not  forget  his  covenant. 

Altho  he   retired    for  eight  days   to  a 

mountain  to  engage  in  prayer  and  medita- 
56 


preparation  tor  tbe  Conflict 

tion,  he  did  not  falter,  but  persevered  in 
his  resolution.  Even  as  in  the  case  of 
Henry  Martyn  with  his  moonshee,  Sabat, 
who  made  life  a  burden  to  him,  so  Lull's 
experience  with  his  Saracen  slave  was  a 
school  of  faith  and  patience. 

Besides  his  Arabic  studies,  Lull  spent 
these  nine  years  in  spiritual  meditation,  in 
what  he  calls  contemplating  God. 

' '  The  awakened  gaze 
Turned  wholly  from  the  earth,  on  things  of  heaven 
He  dwelt  both  day  and  night.     The  thought  of  God 
Filled  him  with  infinite  joy  ;  his  craving  soul 
Dwelt  on  Him  as  a  feast  ;  as  did  the  soul 
Of  rapt  Francesco  in  his  holy  cell 
In  blest  Assisi  ;  and  he  knew  the  pain, 
The  deep  despondence  of  the  saint,  the  doubt, 
The  consciousness  of  dark  offense,  the  joy 
Of  full  assurance  last,  when  heaven  itself 
Stands  open  to  the  ecstasy  of  faith." 

While  thus  employed  the  idea  occurred 
to  him  of  composing  a  work  which  should 
contain  a  strict  and  formal  demonstration 

of  all  the  Christian  doctrines,  of  such  co- 

57 


Bto^rapbi?  of  1Ral?mun^  XuU 

gency  that  the  Moslems  could  not  fail  to 
acknowledge  its  logic  and  in  consequence 
embrace  the  truth.  Perhaps  the  idea  was 
suggested  to  him  by  Raymund  de  Penna- 
forte,  for  he  it  was  who,  a  few  years  previ- 
ous, had  persuaded  Thomas  Aquinas  to 
compose  his  work  in  four  volumes,  "  On 
the  Catholic  Faith,  or  Summary  against 
the  Gentiles."* 

In  Lull's  introduction  to  his  "  Necessaria 
Demonstratio  Articulorum  Fidei"  he  re- 
fers to  the  time  when  the  idea  of  a  contro- 
versial book  for  Moslems  first  took  posses- 
sion of  him,  and  asks  "  the  clergy  and  the 
wise  men  of  the  laity  to  examine  his  argu- 
ments against  the  Saracens  in  commending 
the  Christian  faith."  He  pleads  earnestly 
that  any  weak  points  in  his  attempt  to  con- 
vince the  Moslem  be  pointed  out  to  him 
before  the  book  is  sent  on  its  errand. 

*  Maclear  :   "  History  of  Missions,"  p.  358,  where  authori- 
ties are  cited. 

58 


Ipreparatton  tor  tbe  Conflict 

With  such  power  did  this  one  idea  take 
possession  of  his  mind  that  at  last  he  re- 
garded it  in  the  Hght  of  a  divine  revelation, 
and,  having  traced  the  outline  of  such  a 
work,  he  called  it  the  **Ars  Major  sive 
Generalis."  This  universal  system  of  logic 
and  philosophy  was  to  be  the  weapon  of 
God  against  all  error,  and  more  especially 
against  the  errors  of  Islam. 
^^-'  Lull  was  now  in  his  forty-first  year.  All 
his  intellectual  powers  were  matured/  He 
retired  to  the  spot  near  Palma  where  the 
idea  had  first  burst  upon  him,  and  remained 
there  for  four  months,  writing  the  book 
and  praying  for  divine  blessing  on  its  argu- 
ments. According  to  one  biographer,*  it 
was  at  this  time  that  Lull  held  interviews 
with  a  certain  mysterious  shepherd,  "  quem 
ipse  nunquam  viderat  alias,  neque  de  ipso 
audiverat  quenquam  loqui."  Is  it  possible 
that  this  refers  only  to  the  Great  Shepherd 

*  "  Vita  Prima,"  in  "  Acta  Sanctorum,"  663. 
59 


Bloatapbi?  ot  1Rapmun^  XuU 

and  to  Lull's  spiritual  experiences,  far  away 
from  his  friends  and  family,  in  some  lonely 
spot  near  Palma? 

The  "  Ars  Major"  was  finally  completed 
in  the  year  1275.  Lull  had  an  interview 
with  the  king  of  Majorca,  and  under  his 
patronage  the  first  book  of  his  new 
"  Method "  was  published.  Lull  also  be- 
gan to  lecture  upon  it  in  public.  This  re- 
markable treatise,  while  in  one  sense  in- 
tended for  the  special  work  of  convincing 
Moslems,  was  to  include  "  a  universal  art 
of  acquisition,  demonstration,  confutation," 
and  was  meant  "  to  cover  the  whole  field  of 
knowledge  and  to  supersede  the  inadequate 
methods  of  previous  schoolmen."  For  the 
method  of  Lull's  philosophy  we  will  wait 
until  we  reach  the  chapter  specially  de- 
voted to  an  account  of  his  teaching  and  his 
books.  A  few  words,  however,  regarding 
the  purpose  of  the  Lullian  method  are  in 

place. 

60 


.U'?no  ccfccj  qT^'  oeiw  <^v<L&  /;v=^(W  MvCoc^ 


FACSIMILE    OF    PAGE    FROM    LULL  S    LATIN    WORKS. 


preparation  tot  tbe  Conflict 

In  the  age  of  scholasticism,  when  all 
sorts  of  puerile  questions  were  seriously 
debated  in  the  schools,  and  philosophy  was 
anything  but  practical,  it  was  Lull  who 
proposed  to  use  the  great  weapon  of  this 
age,  dialectics,  in  the  service  of  the  Gospel 
and  for  the  practical  end  of  converting  the 
Saracens.  Let  us  admit  that  he  was  a 
scholastic,  but  he  was  also  a  missionary. 
His  scholastic  philosophy  is  ennobled  by 
its  iiery  zeal  for  the  propagation  of  the 
Gospel,  and  by  the  love  for  Christ  which 
purifies  all  its  dross  in  the  flame  of  passion 
for  souls. 

We  may  smile  at  Lull's  dialectic,  and  his 
"  circles  and  tables  for  finding  out  the  dif- 
ferent ways  in  which  categories  apply  to 
things " ;  but  no  one  can  help  admiring 
the  spirit  that  inspired  the  method.  ''  In 
his  assertion  of  the  place  of  reason  in  re- 
ligion, in  his  demand  that  a  rational  Chris- 
tianity should  be  presented  to  heathendom, 
6i 


•-P>. 


Lull  goes  far  beyond  the  ideas  and  the  as- 
pirations of  the  century  in  which  he  lived."  * 
In  judging  the  character  of  Lull's  method 
and   his   long  period  of   preparation,  one 
i  thing  must  not  be  forgotten.     The  strength 
I  of  Islam  in  the  age  of  scholasticism  was  its 
|:  philosophy.      Having   thoroughly  entered 
"'  into    the  spirit  of   Arabian  philosophical 
writings  and  seen  its  errors,  there  was  noth- 
ing left  for  a  man  of  Lull's  intellect  but  to 
I  meet  these  Saracen  philosophers  on  their 
'■  own    ground.      Avicenna,    Algazel,    and 
Averroes    sat  on  the   throne  of   Moslem 
learning  and  ruled  Moslem  thought.     Lull's 
object  was   to   undermine   their  influence 
and  so  reach  the  Moslem  heart  with  the 
\  message  of  salvation.     For  such  a  conflict 
and  in  such  an  age  his  weapons  were  well 
chosen. 

**' Encyclopedia  Britannica,"  vol.  xv.,  p.  64. 


6» 


CHAPTER  V 

AT    MONTPELLIER,    PARIS,    AND 
ROME 

(A.D.    1275-1298) 

"I  have  but  one  passion  and  it  is  He  —  He  only."  — 
Zinzendorf. 

' '  In  his  assertion  of  the  function  of  reason  in  religion  and 
his  demand  that  a  rational  Christianity  be  placed  before  Islam, 
this  Don  Quixote  of  his  times  belongs  to  our  day." — Frederic 
Perry  Noble. 

It  is  difficult  to  follow  the  story  of  Lull's 
life  in  exact  chronological  order  because 
the  sources  at  our  disposal  do  not  always 
agree  in  their  dates.  However,  by  group- 
ing the  events  of  his  life,  order  comes  out 
of  confusion.  Lull's  lifework  was  three- 
fold :  he  devised  a  philosophical  or  educa- 
tional system  for  persuading  non-Christians 

of  the  truth  of  Christianity ;  he  established 
63 


Blograpb^  of  IRa^mun^  Xull 

missionary  colleges;  and  he  himself  went 

and  preached  to  the  Moslems,  sealing  his 

witness  with  martyrdoin/^^  The  story  of  his 

life  is  best  told  and  best  remembered  if  we 

follow  this  clue  to  its  many  years  of  loving 

service.     Lull  himself,  when  he  was  about 

sixty  years  old,  reviews  his  life  in   these 

words :  "  I  had  a  wife  and  children ;  I  was 

tolerably  rich;    I  led  a  secular  life.     All 

these  things  I  cheerfully  resigned  for  the 

sake  of  promoting  the  common  good  and 

diffusing  abroad  the  holy  faith.     I  learned 

Arabic.     I  have  several  times  gone  abroad 

to  preach  the  Gospel  to  the  Saracens.     I 

have  for  the  sake  of  the  faith  been  cast  into 

prison  and  scourged.    I  have  labored  forty - 

five  years  to  gain  oi^er  the  shepherds  of  the 

church  and  the  princes  of  Europe  to  the 

commo7t  good  of  Christendom,     Now  I  am 

old  and  poor,  but  still  I  am  intent  on  the 

same  object.     I   will  persevere  in  it  till 

death,  if  the  Lord  permits  it." 
64 


m  /SOontpelllet,  iParis,  anb  IRome 

The  sentence  italicized  is  the  subject 
of  this  chapter:  the  story  of  Lull's  effort 
to  found  missionary  schools  and  to  per- 
suade popes  and  princes  that  the  true  Cru- 
sade was  to  be  with  the  pen  and  not  with 
the  sword.  It  was  a  grand  idea,  and  it 
was  startlingly  novel  in  the  age  of  Lull.  It 
was  an  idea  that,  next  to  his  favorite  scheme 
of  philosophy,  possessed  his  whole  soul. 
Both  ideas  were  thoroughly  missionary  and 
they  interacted  the  one  on  the  other. 

No  sooner  had  Lull  completed  his  *' Ars 
Major,"  and  lectured  on  it  in  public,  than 
he  set  to  work  to  persuade  the  king,  James 
II.,  who  had  heard  of  his  zeal,  to  found  and 
endow  a  monastery  in  Majorca  where 
Franciscan  monks  should  be  instructed  in 
the  Arabic  language  and  trained  to  be- 
come able  disputants  among  the  Moslems. 
The  king  welcomed  the  idea,  and  in  the 
year  1276  such  a  monastery  was  opened 

and  thirteen  monks  began  to  study  Lull's 
65 


Blograpbi^  of  IRapmunb  Xull 

method  and  imbibe  Lull's  spirit.  He 
aimed  not  at  a  mere  school  of  theology  or 
philosophy:  his  ideal  training  for  the  for- 
eign field  was  ahead  of  many  theological 
colleges  of  our  century.  It  included  in  its 
curriculum  the  geography  of  _missions  and 
the  language  of  the  Saracens !  "  Knowl- 
edge of  the  regions  of  the  world,"  he  wrote, 
"is  strongly  necessary  for  the  republic  of 
believers  and  the  conversion  of  unbelievers, 
and  for  withstanding  infidels  and  Anti- 
christ. The  man  unacquainted  with  geog- 
raphy is  not  only  ignorant  where  he  walks, 
but  whither  he  leads.  Whether  he  at- 
tempts the  conversion  of  infidels  or  works 
for  other  interests  of  the  Church,  it  is  indis- 
pensable that  he  know  the  religions  and 
the  environments  of  all  nations."  This  is 
high-water  mark  for  the  dark  ages!  The 
pioneer  for  Africa,  six  centuries  before 
Livingstone,  felt  what  the  latter  expressed 

more    concisely    but    not   more    forcibly: 
66 


Ht  /ifbontpeUier,  pads,  an^  IRome 

"  The  end  of  the  geographical  feat  is  the 
beginning  of  the  missionary  enterprise." 

Authorities  disagree  whether  this  mis- 
sionary training-school  of  Lull  was  opened 
under  the  patronage  of  the  king,  at  Palma, 
or  at  Montpellier.  From  the  fact  that  in 
1297  Lull  received  letters  at  Montpellier 
from  the  general  of  the  Franciscans  recom- 
mending him  to  the  superiors  of  all  Fran- 
ciscan houses,  it  seems  that  he  must  have 
formed  connections  with  the  brotherhood 
there  at  an  early  period. 

Montpellier,  now  a  town  of  considerable 
importance  in  the  south  of  France  near 
the  Gulf  of  Lyons,  dates  its  prosperity  from 
the  beginning  of  the  twelfth  century.  In 
1204  it  became  a  dependency  of  the  house 
of  Aragon  through  marriage,  and  remained 
so  until  1350.  Several  Church  councils 
were  held  there  during  the  thirteenth  cen- 
tury, and  in  1292  Pope  Nicholas  IV.,  prob- 
ably at  the  suggestion  of  Lull,  founded  a 
67 


Btoatapb^  of  IRapmunO  XuU 

university  at  Montpellier.  Its  medical 
school  was  famous  in  the  Middle  Ages,  and 
had  in  its  faculty  learned  Jews  who  w^ere 
educated  in  the  Moorish  schools  of  Spain. 
At  Montpellier  Lull  spent  three  or  four 
years  in  study  and  in  teaching.  Here, 
most  probably,  he  wrote  his  medical  works, 
and  some  of  his  books  appealing  for  help 
to  open  other  missionary  schools.  In  one 
place  he  thus  pleads  with  words  of  fire  for 
consecration  to  this  cause :  "  I  find  scarcely 
any  one,  O  Lord,  who  out  of  love  to  Thee 
is  ready  to  suffer  martyrdom  as  Thou  hast 
suffered  for  us.  It  appears  to  me  agree- 
able to  reason,  if  an  ordinance  to  that  effect 
could  be  obtained,  that  the  monks  should 
learn  various  languages  that  they  might  be 
able  to  go  out  and  surrender  their  lives  in 
love  to  Thee.  .  .  .  O  Lord  of  glory,  if  that 
blessed  day  should  ever  be  in  which  I 
might  see  Thy  holy  monks  so  influenced 

by  zeal  to  glorify  Thee  as  to  go  to  foreign 
68 


Ht  /[Dontpellter,  parts,  anb  IRome 

lands  in  order  to  testify  of  Thy  holy  min- 
istry, of  Thy  blessed  incarnation,  and  of 
Thy  bitter  sufferings,  that  would  be  a 
glorious  day,  a  day  in  which  that  glow  of 
devotion  would  return  with  which  the  holy 
apostles  met  death  for  their  Lord  Jesus 
Christ."*  J 

Lull  longed  with  all  his  soul  for  a  new 
Pentecost  and  for  world-wide  missions. 
Montpellier  was  too  small  to  be  his  parish, 
altho  he  was  but  a  layman.  His  ambition 
was,  in  his  own  words,  "  to  gain  over  the 
shepherds  of  the  Church  and  the  princes  of 
Europe  "  to  become  missionary  enthusiasts 
like  himself.  Where  should  he  place  his 
fulcrum  to  exert  leverage  to  this  end  save 
at  the  very  center  of  Christendom  ?  Popes 
had  inaugurated  and  promoted  the  crusades 
of  blood;  they  held  the  keys  of  spiritual 
and  temporal  power;  their  command  in 
the   Middle   Ages  was   as    a    voice  from 

"  "  Liber  Contemplationis  in  Deo,"  ex.,  28.    Tom.  ix.,  246. 

69 


Bioorapbp  of  1Ral^mun^  Xull 

heaven ;  their  favor  was  the  dew  of  bless- 
ing. Moreover,  Lull's  success  with  the 
king  of  Aragon  led  him  to  hope  that  the 
chief  shepherd  of  Christendom  might 
evince  a  similar  interest  in  his  plans. 

He  therefore  undertook  a  journey  to 
Rome  in  1286,  hoping  to  obtain  from  Ho- 
norius  IV.  the  approbation  of  his  treatise 
and  aid  in  founding  missionary  schools  in 
various  parts  of  Europe.  Honorius  was 
distinguished  during  his  brief  pontificate 
for  zeal  and  love  of  learning.  He  cleared 
the  Papal  States  of  bands  of  robbers,  and 
attempted,  in  favor  of  learning,  to  found 
a  school  of  Oriental  languages  at  Paris. 
Had  he  lived  it  is  possible  that  Lull  would 
have  succeeded  in  his  quest.  Honorius 
died  April  3,  1287. 

Raymund  Lull  came  to  Rome,  but  found 

the  papal  chair  vacant  and  all  men  busy 

with  one  thing,  the  election  of  a  successor. 

He  waited  for  calmer  times,  but  impedi- 
70 


Ht  /iDontpellier,  Paris,  anb  IRome 

ments  were  always  thrown  in  his  way.  His 
plans  met  with  some  ridicule  and  with  little 
encouragement.  The  cardinals  cared  for 
their  own  ambitions  more  than  for  the  con- 
version of  the  world. 

Nicholas  IV.  succeeded  to  the  papal 
throne,  and  his  character  was  such  that 
we  do  not  wonder  that  Lull  gave  up  the 
idea  of  persuading  him  to  become  a  mis- 
sionary. He  was  a  man  without  faith ;  and 
his  monstrous  disregard  of  treaties  and 
oaths  in  the  controversy  with  the  king  of 
Aragon,  Alphonso,  struck  at  the  root  of  all 
honor.*  He  believed  in  fighting  the  Sara- 
cens with  the  sword  only,  and  sought  ac- 
tively but  vainly  to  organize  another  Cru- 
sade. Not  until  ten  years  after  did  Lull 
again  venture  to  appeal  to  a  pope. 

Disappointed  at  Rome,  Lull  repaired  to 
Paris,  and  there  lectured  in  the  university 
on  his  "Ars  GeneraHs,"  composing  other 

*  Milman  :  "  History  of  Latin  Christianity,"  vi.,  175. 
71 


BtOGtapb^  ot  1Ra^mun^  XuU 

works  on  various  sciences,  but  most  of  all 
preparing  his  works  of  controversy  and 
seeking  to  propagate  his  ideas  of  world- 
conquest.  In  one  of  his  books  he  prays 
fervently  that  ''monks  of  holy  lives  and 
great  wisdo^n  should  form  i7tstitutions  in 
order  to  learn  various  languages  and  to  be 
able  to  preach  to  unbelievers y  The  times 
were  not  ripe. 

At  length,  tired  of  seeking  aid  for  his 
plans  in  which  no  one  took  interest,  he 
determined  to  test  the  power  of  example. 
Altho  in  his  fifty-sixth  year,  he  determined 
to  set  out  alone  and  single-handed  and 
preach  Christ  in  North  Africa.  Of  this 
first  missionary  voyage  our  next  chapter 
contains  an  account. 

On  his  return  from  Tunis,  1292,  Lull 
found  his  way  to  Naples.  Here  a  new  in- 
fluence was  brought  to  bear  on  his  char- 
acter.    He  made  the  acquaintance  of  the 

alchemist    and  pious    nobleman,    Arnaud 

72 


Ht  /iDontpellier,  parts,  an^  IRome 

de  Villeneuve.  Whether  Lull  actually  ac- 
quired skill  in  transmuting  metals  and 
wrote  some  of  the  many  works  on  alchemy 
that  are  attributed  to  him,  will  perhaps 
never  be  decided.  I  rather  think  this  part 
of  the  story  is  medieval  legend.  \But  surely 
a  man  of  Lull's  affections  imbibed  a  great 
deal  of  that  spirit  which  brought  down  on 
Arnold  of  Villeneuve  the  censure  of  the 
Church  for  holding  that  "medicine  and 
charity  were  more  pleasing  to  God  than 
religious  services."  Arnold  taught  that  the 
monks  had  corrupted  the  doctrine  of  Christ, 
and  that  saying  masses  is  useless;  and 
that  the  papacy  is  a  work  of  man.  His 
writings  were  condemned  by  the  Inquisi- 
tion, as  were  also  the  works  of  Lull.  Per- 
haps these  brothers  in  heresy  were  really 
Protestants  at  heart,  and  their  friendship 
was  like  that  of  the  friends  of  God. 

For  the    next  few   years   the   scene  of 

Lull's  labors  changed  continually.     He  first 
73 


went  back  to  Paris,  resumed  his  teaching 
there,  and  wrote  his  ''  Tabula  Generahs " 
and  "Ars  Expositiva."  In  1298  he  suc- 
ceeded in  estabHshing  at  Paris,  under  the 
protection  of  King  Louis  PhiHppe  le  Bel,  a 
college  where  his  method  was  taught.  But 
all  France  was  in  a  ferment  at  this  time 
because  of  the  war  against  the  Knights- 
Templars  and  the  struggle  with  Pope  Boni- 
face VI I L  There  was  little  leisure  to 
study  philosophy  and  no  inclination  to  be- 
come propagandists  among  the  Saracens. 

Lull's  thoughts  again  turned  to  Rome. 
But,  alas !  Rome  in  the  thirteenth  century 
was  the  last  place  of  all  Europe  in  which 
to  find  the  spirit  of  self-sacrifice  or  the  spirit 
of  Christian  missions.  About  the  year 
1274  the  cessation  of  Church  miracles  was 
urged  by  an  upholder  of  the  crusade  spirit 
as  compelling  the  Church  to  resort  to  arms. 
Pope  Clement  IV.  (1265-68)  advised  fight- 
ing Islam  by  force  of  arms.    As  a  rule,  the 

74 


Ht  /IDontpellier,  parts,  ant)  IRome 

popes  clung  to  the  crusade  idea  as  the  ideal 
of  missions. 

Lull  visited  Rome  the  second  time  be- 
tween 1294  and  1296.  He  had  heard  of 
the  elevation  of  Celestine  V.  to  the  papal 
chair,  and  with  some  reason  hoped  that  this 
Pope  would  favor  his  cause.  Celestine  was 
a  man  of  austerity,  the  founder  of  an  order 
of  friars,  and  zealous  for  the  faith.  On  the 
fifteenth  of  July,  1294,  he  was  elected,  but, 
compelled  by  the  machinations  of  his  suc- 
cessor, resigned  his  office  on  December 
13  of  the  same  year.  He  was  cruelly  im- 
prisoned by  the  new  Pope,  Boniface  VI H., 
and  died  two  years  later.  Boniface  was 
bold,  avaricious,  and  domineering.  His 
ambitions  centered  in  himself.  He  carried 
his  schemes  for  self-aggrandizement  to  the 
verge  of  frenzy,  and  afterward  became  in- 
sane. Lull  found  neither  sympathy  nor 
assistance  in  this  quarter. 

From   1299  to  1306,  when  he  made  his 
75 


JStograpb^  ot  IRai^mun^  XuU 

second  great  journey  to  North  Africa,  Lull 
preached  and  taught  in  various  places,  as 
we  shall  see  later. 

In  1 3 10  the  veteran  hero,  now  seventy- 
five  years  old,  attempted  once  more  to  in- 
fluence the  heart  of  Christendom  and  to 
persuade  the  pope  to  make  the  Church 
true  to  its  great  mission. 

Full  of  his  old  ardor,  since  he  himself 
was  unable  to  attempt  the  great  plans  of 
spiritual  conquest  that  consumed  his  very 
heart,  he  conceived  the  idea  of  founding 
an  order  of  spiritual  knights  who  should  be 
ready  to  preach  to  the  Saracens  and  so 
recover  the  tomb  of  Christ  by  a  crusade  of 
love.*  Pious  noblemen  and  ladies  of  rank 
at  Genoa  offered  to  contribute  for  this  ob- 
ject the  sum  of  thirty  thousand  guilders. 
Much  encouraged  by  this  proof  of  interest, 

*  Not,  as  wrongly  stated  in  some  articles  about  Lull,  a  pro- 
posal to  use  force  of  arms.  Cf.  Noble,  p.  ii6,  and  Maclear, 
p.  366,  with  footnote  in  latter  from  "  Liber  Contemplationis 
in  Deo,"  cxii.,  11. 

76 


Bt  /iDontpellier,  ©arts,  anb  IRome 

Lull  set  out  for  Avignon  to  lay  his  scheme 
before  the  pope,  Clement  V.  He  was 
the  first  pope  who  fixed  his  residence 
at  Avignon,  thus  beginning  the  so-called 
"  Babylonian  Captivity "  of  the  papacy. 
Contemporaneous  writers  accuse  him  of 
licentiousness,  nepotism,  simony,  and  av- 
arice. It  is  no  wonder  that,  with  such  a 
man  holding  the  keys  of  authority,  Lull 
again  knocked  at  the  door  of  ''the  vicar 
of  Christ "  all  in  vain. 

Once  more  Lull  returned  to  Paris,  and, 
strong  in  mind  altho  feeble  in  frame,  at- 
tacked the  Arabian  philosophy  of  Averroes 
and  wrote  in  defense  of  the  faith  and  the 
doctrines  of  revelation.*  At  Paris  he 
heard  that  a  general  conference  was  to  be 

*  See  the  bibliography  and  consult  Kenan's  "  Averrhoes  et 
I'Averrhoisme "  for  particulars  of  his  method  and  success. 
The  Averroists  from  the  thirteenth  century  onward  opposed 
reason  to  faith.  Lull's  great  task  was  to  show  that  they  were 
not  irreconcilable,  but  mutually  related  and  in  harmony.  It 
was,  in  fact,  the  battle  of  faith  against  agnosticism. 
77 


Blograpb^  of  1Ra^mun^  XuU 

summoned  at  Vienne,  three  hundred  miles 
away  in  the  south  of  France,  on  October 
i6,  131 1.  A  general  council  might  favor 
what  popes  had  scarcely  deigned  to  notice. 
So  he  retraced  the  long  journey  he  had 
just  taken.  Nearly  three  hundred  prelates 
were  present  at  the  council.  The  combat 
of  heresies,  the  abrogation  of  the  order  of 
Templars,  proposals  for  new  crusades,  and 
discussions  as  to  the  legitimacy  of  Boniface 
VIII.  occupied  the  most  attention.  Never- 
theless the  council  gave  heed  to  at  least 
one  of  Lull's  proposals,  and  passed  a  de- 
cree that  professorships  of  the  Oriental  lan- 
guages should  be  endowed  in  the  universi- 
ties of  Paris,  Salamanca,  and  Oxford,  and 
in  all  cities  where  the  papal  court  resided. 

Thus,  at  last,  he  had  lived  to  see  one 
portion  of  his  lifelong  pleadings  brought 
to  fruition.  Who  is  able  to  follow  out  the 
result  for  missions  of  these  first  Oriental 

language  chairs  in   European   universities 

78 


Ht  /iDontpelltev,  pads,  anb  IRome 

even  as  far  as  saintly  Martyn  and  Ion  Keith 
Falconer,  Arabic  professor  at  Cambridge? 
For  this  great  idea  of  missionary  prepara- 
tion in  the  schools  Lull  fought  single- 
handed  from  early  manhood  to  old  age, 
until  he  stood  on  the  threshold  of  success. 
He  anticipated  Loyola,  Zinzendorf,  and 
Duff  in  linking  schools  to  missions;  and 
his  fire  of  passion  for  this  object  equaled, 
if  not  surpassed  their  zeal. 


79 


CHAPTER  VI 

HIS   FIRST  MISSIONARY  JOURNEY 
TO   TUNIS 

(A.D.  1291-1292) 

' '  In  that  bright  sunny  land 
Across  the  tideless  sea,  where  long  ago 
Proud  Carthage  reared  its  walls,  beauteous  and  fair, 
And  large  Phenician  galleys  laden  deep 
With  richest  stores,  sailed  bravely  to  and  fro— 
Where  Gospel  light  in  measure  not  unmixed 
With  superstitions  vain,  burned  for  a  time, 
And  spread  her  peaceful  conquests  far  and  wide, 
And  gave  her  martyrs  to  the  scorching  fire — 
There  dwells  to-day  a  darkness  to  be  felt ; 
Each  ray  of  that  once  rising,  growing  light 
Faded  and  gone."  — Anon. 

When  Raymund  Lull  met  with  disap- 
pointment on  his  first  visit  to  Rome,  he  re- 
turned for  a  short  time  to  Paris,  as  we  have 
seen,  and  then  determined  to  set  out  as  a 

missionary  indeed  to  propagate  the  faith 
80 


if irst  /BMssionar^  Journei?  to  Uxxnis 

among  the  Moslems  of  Africa.  Lull  was 
at  this  time  fifty-six  years  old,  and  travel  in 
those  days  was  full  of  hardship  by  land  and 
by  sea.  The  very  year  in  which  Lull  set 
out,  news  reached  Europe  of  the  fall  of 
Acre  and  the  end  of  Christian  power  in 
Palestine.  AJl  Northern  Africa  was  in  the 
hands  of  the  Saracens,  and  they  were  at 
once  elated  at  the  capture  of  Acre  and 
driven  to  the  height  of  fanaticism  by  the 
persecution  of  the  Moors  in  Spain.  It  was 
a  bold  step  that  Lull  undertook.  But  he 
counted  not  his  life  dear  in  the  project, 
and  was  ready,  so  he  thought,  to  venture 
all  on  the  issue.  He  expected  to  win  by 
love  and  persuasion;  at  least,  in  his  own 
words,  he  would  "  experiment  whether  he 
himself  could  not  persuade  some  of  them 
by  conference  with  their  wise  men  and  by 
manifesting  to  them,  according  to  the 
divinely  given  Method,  the  Incarnation 
of  the  Son  of  God  and  the  three  Persons 

8i 


Btootapbi^  of  IRa^mimD  Xull 

of  the  Blessed  Trinity  in  the  Divine  Unity 
of  Essence."  *  Lull  proposed  a  parliament 
of  religions,  and  desired  to  meet  the  bald 
monotheism  of  Islam  face  to  face  with  the 
revelation  of  the  Father,  the  Son,  and  the 
Holy  Spirit. 

Lull  left  Paris  for  Genoa,  which  was  then 
the  rival  of  Venice  and  contended  with 
her  for  the  supremacy  of  the  Mediter- 
ranean. In  the  thirteenth  century  Genoa 
was  at  the  height  of  its  prosperity,  and  the 
superb  palaces  of  that  date  still  witness  to 
the  genius  of  her  artists  and  the  wealth  of 
her  merchant  princes. 

At  Genoa  the  story  of  Lull's  life  was  not 
unknown.  Men  had  heard  with  wonder  of 
the  miraculous  conversion  of  the  gay  and 
dissolute  seneschal;  and  now  it  was  whis- 
pered that  he  had  devised  a  new  and  cer- 
tain method  for  converting  the  *' infidel" 
and  was  setting  out  all  alone  for  the  shores 

*  "  Vita  Prima,"  in  "  Acta  Sanctorum, "  p.  633. 
82 


fivst  /flMsstonari^  Sournep  to  Uunis 

of  Africa.  The  expectations  of  -the  people 
were  raised  to  a  high  pitch.  .;  A  vessel  was 
found  ready  to  sail  for  A-frica  and  Lull's 
passage  was  engaged.  The  ship  was  lying 
in  the  harbor;  the  missionary's  books, 
even,  had  been  conveyed  on  board.  All  ^ 
was  ready  for  the  voyage  and  the  venture;/ 
But  at  this  juncture  a  change  came  over 
him.  Lull  says  that  he  was  "  overwhelmed 
with  terror  at  the  thought  of  what  might 
befall  him  in  the  country  whither  he  was 
going.  The  idea  of  enduring  torture  or 
lifelong  imprisonment  presented  itself  with 
such  force  that  he  could  not  control  his 
emotions."  *  Such  a  strong  reaction  after 
his  act  of  faith  in  leaving  Paris  must  not 
surprise  us.  Similar  experiences  are  not 
rare  in  the  lives  of  missionaries.  Henry 
Martyn  wrote  in  his  journal  as  the  shores 
of  Cornwall  were  disappearing:  "Would  I 
go  back?     Oh,  no.     But  how  can  I  be  sup- 

*  "  Vita  Prima,"  in  "  Acta  Sanctorum,"  p.  664. 

83 


■O 


JSlOGtapbp  of  IRapmunb  Xull 

ported?  My  faith  fails.  I  find,  by  experi- 
ence, I  am  as  weak  as  water.  O  my  dear 
friends  in  England,  when  we  spoke  with 
exaltation  of  the  missions  to  the  heathen, 
what  an  imperfect  idea  did  we  form  of  the 
sufferings  by  which  it  must  be  accom- 
plished ! "  Lull  had  to  face  a  darker  and 
more  uncertain  future  than  did  Martyn. 
His  faith  failed.  His  books  were  taken 
back  on  shore  and  the  ship  sailed  without 
him. 

However,  no  sooner  did  he  receive  ti- 
dings of  the  vessel's  departure  than  he  was 
seized  with  bitter  remorse.  His  passionate 
love  for  Christ  could  not  bear  the  thought 
that  he  had  proved  a  traitor  to  the  cause  for 
which  God  had  specially  fitted  and  called 
him.  He  felt  that  he  had  given  opportu- 
nity for  those  who  scoff  at  Christ's  religion 
to  mock  Him  and  His  great  mission.  So 
keen  was  his  sorrow  that  he  was  thrown 

into  a  violent  fever.    While  yet  suffering 
84 


fivBt  /IDi50lonarp  Journey  to  XTunis 

from  weakness  of  body  and  prostration  of 
mind,  he  heard  that  another  ship  was  ready 
in  the  harbor  and  loaded  to  sail  for  the 
port  of  Tunis.  Weak  tho  he  was,  he 
begged  his  friends  to  put  his  books  on 
board  and  asked  them  to  permit  him  to  at- 
tempt the  voyage.  He  was  taken  to  the 
ship,  but  his  friends,  convinced  that  he  could 
not  outlive  the  voyage,  insisted  on  his  being 
again  landed.  Lull  returned  to  his  bed, 
but  did  not  find  rest  or  recuperation.  His 
old  passion  consumed  him;  he  felt  the 
contrition  of  Jonah  and  cried  with  Paul, 
''Wo  is  me  if  I  preach  not."  Another 
ship  offering  fit  opportunity,  he  determined 
at  all  risks  to  be  put  on  board. 

It  is  heroic  reading  to  follow  Lull  in  his 
autobiography  as  he  tells  how  "  from  this 
moment  he  was  a  new  man."  The  vessel 
had  hardly  lost  sight  of  land  before  all  fever 
left  him ;  his  conscience  no  more  rebuked 

him  for  cowardice,  peace  of  mind  returned, 

85 


ffiioorapb^  of  1Ral^mun^  Xull 

and  he  seemed  to  have  regained  perfect 
health.  .-^Lull  reached  Tunis  at  the  end  of 
the  year  1291  or  early  in  1292.* 

Why  did  the  philosophic  missionary 
choose  Tunis  as  his  first  point  of  attack  on 
the  citadel  of  Islam?  The  answer  is  not 
far  to  seek. 

Tunis,  the  present  capital  of  the  country 
of  the  same  name,  was  founded  by  the 
Carthaginians,  but  first  rose  to  importance 
under  the  Arab  conquerors  of  North  Africa, 
who  gave  it  its  present  name ;  this  comes 
from  an  Arabic  root  which  signifies  "to 
enjoy  oneself."  f  Tunis  was  the  usual 
port  for  those  going  from  Kairwan  (that 
Mecca  of  all  North  Africa)  to  Spain.  In 
1236,  when  the  Hafsites  displaced  the  Al- 
mohade  dynasty,  Abu  Zakariyah  made  it 
his  capital.     When  the  fall  of  Bagdad  left 


*  "  Vita  Prima,"  in  "Acta  Sanctorum,"  p.  664.    Neander's 
Memorials,"  p.  527,  and  Maclear,  p.  361. 
\  Al  Muktataf,  February  number,  1901,  p.  79. 
86 


fftrst  /llMsstonar^  Journei^  to  Hunts 

Islam  without  a  titular  head  (1258)  the 
Hafsites  assumed  the  title  of  Prince  of 
the  Faithful  and  extended  their  rule  from 
Tlem9en  to  Tripoli.  The  dignity  of  the 
Tunisian  rulers  was  acknowledged  even  in 
Cairo  and  Mecca,  and  so  strong  were  they 
in  their  government  that,  unaided,  they 
held  their  own  against  repeated  Prankish 
invasions.  The  Seventh  Crusade  ended 
disastrously  before  Tunis.  Tunis  was  in 
fact  the  western  center  of  the  Moslem 
world  in  the  thirteenth  century.  Where 
St.  Louis  failed  as  a  king  with  his  great 
army,  Raymund  Lull  ventured  on  his 
spiritual  crusade  single-handed. 

Tunis  is  on  an  isthmus  between  two  salt 
lakes  and  is  connected  with  the  port  of 
Goletta  by  an  ancient  canal.  Two  build- 
ings still  remain  from  the  days  of  Lull :  the 
mosque  of  Abu  Zakariyah  in  the  citadel, 
and  the  great  Mosque  of  the  Olive  Tree 

in  the  center  of  the  town.     The  ruins  of 
»7 


ffiiootapb^  of  1Ra^mun5  Xull 

Carthage,  famous  center  of  early  Latin 
Christianity,  He  a  few  miles  north  of  Go- 
letta.  Even  now  Tunis  has  a  population 
of  more  than  125,000;  it  was  much  larger 
at  the  period  of  which  we  write. 

Lull  must  have  arrived  at  Goletta  and 
thence  proceeded  to  Tunis.  /His  first  step 
was  to  invite  the  Moslem  ulenta  or  literati 
to  a  conference,  just  as  did  Ziegenbalg  in 
South  India  and  John  Wilson  at  Bombay. 
He  announced  that  he  had  studied  the 
arguments  on  both  sides  of  the  question 
and  was  willing  to  submit  the  evidences 
for  Christianity  and  for  Islam  to  a  fair 
comparison.  He  even  promised  that,  if  he 
was  convinced,  he  would  embrace  Islanvc-^*' 
The  Moslem  leaders  willingly  responded  to 
the  challenge,  and  coming  in  great  numbers 
to  the  conference  set  forth  with  much  show 
of  learning  the  miracle  of  the  Koran  and 
the  doctrine  of  God's  unity.  After  long, 
tho  fruitless  discussion.  Lull  advanced  the 

88 


fixBt  /iDtssionar^  Journey  to  Zwnie 

following  propositions,*  which  are  well  cal- 
culated to  strike  the  two  weak  points  of 
Mohammedan  monotheism:  /ac^  of  love  m 
the  being  of  Allah,  and  lack  of  harmony  in 
His  attributes,  "  Every  wise  man  must 
acknowledge  that  to  be  the  true  religion, 
which  ascribed  the  greatest  perfection  to 
the  Supreme  Being,  and  not  only  conveyed 
the  worthiest  conception  of  all  His  at- 
tributes. His  goodness,  power,  wisdom,  and 
glory,  but  demonstrated  the  harmony  and 
equality  existing  between  them.  Now  their 
religion  was  defective  in  acknowledging 
only  two  active  principles  in  the  Deity, 
His  will  and  His  wisdom,  while  it  left  His 
goodness  and  greatness  inoperative  as  tho 
they  were  indolent  qualities  and  not  called 
forth  into  active  exercise.  But  the  Chris- 
tian faith  could  not  be  charged  with  this 


*See  them  in  full  in  "Vita  Prima,"  p.  665,  and  "  Liber 
Contemplationis  in  Deo,"  liv.,  25-28,  etc.  Maclear  gives  the 
summary  as  quoted  above,  pp.  362,  363. 

89 


IBto^rapb^  of  IRai^munb  XuU 

defect.  In  its  doctrine  of  the  Trinity  it 
conveys  the  highest  conception  of  the 
Deity,  as  the  Father,  the  Son,  and  the 
Holy  Spirit  in  one  simple  essence  and  na- 
ture. In  the  Incarnation  of  the  Son  it 
evinces  the  harmony  that  exists  between 
God's  goodness  and  His  greatness;  and  in 
the  person  of  Christ  displays  the  true  union 
of  the  Creator  and  the  creature ;  while  in 
His  Passion  which  He  underwent  out  of 
His  great  love  for  man,  it  sets  forth  the 
divine  harmony  of  infinite  goodness  and 
condescension,  even  the  condescension  of 
Him  who  for  us  men,  and  our  salvation, 
and  restitution  to  our  primeval  state  of 
perfection,  underwent  those  sufferings  and 
lived  and  died  for  man." 

This  style  of  argument,  whatever  else 
may  be  thought  of  it,  is  orthodox  and 
evangelical  to  the  core.  It  surprises  one 
continually  to  see  how  little  medieval  theol- 
ogy and  how  very  few  Romish  ideas  there 
90 


fivet  /iPlggtonar^  5ourne^  to  ZxxniB 

are  in  Lull's  writings.  The  office  of  the 
cross  is  met  everywhere  in  Lull's  argu- 
ment with  Moslems.  He  never  built  a 
rickety  bridge  out  of  planks  of  compro- 
mise. His  early  Parliament  of  Religions 
was  not  built  on  the  Chicago  platform. 
The  result  proved  it  when  persecution  fol- 
lowed. .There  were  some  who  accepted 
the  truth  *  and  others  who  turned  fanatics. 
One  Imam  pointed  out  to  the  Sultan  the 
danger  likely  to  beset  the  law  of  Moham- 
med if  such  a  zealous  teacher  were  allowed 
freely  to  expose  the  errors  of  Islam,  and 
suggested  that  Lull  be  imprisoned  and  put 
to  death.  He  was  cast  into  a  dungeon, 
and  was  only  saved  from  a  worse  fate  by 
the  intercession  of  a  less  prejudiced  leader. 
This  man  praised  his  intellectual  ability 
and  reminded  the  ruler  that  a  Moslem  who 

* ' '  Disposuerat  viros  famosse  reputationis  et  alios  quam- 
plurimos  ad  baptismum  quos  toto  animo  affectabat  deducere 
ad  perfectum  lumen  fidei  orthodoxae." — "  Vita  S.  Lu//i." 

91 


Btograpb^  of  IRa^mitnb  Xull 

imitated  the  self-devotion  of  the  prisoner 
in  preaching  Islam  would  be  highly  hon- 
ored. The  spectacle  of  a  learned  and  aged 
Christian  philosopher  freely  disputing  the, 
truth  of  the  Koran  in  the  midst  of  Tunis 
was  indeed  a  striking  example  of  moral 
courage  in  the  dark  ages.  ''This,"  says 
Dr.  Smith,  ''was  no  careless  Crusader 
cheered  by  martial  glory  or  worldly  pleas- 
ure. His  was  not  even  such  a  task  as  that 
which  had  called  forth  all  the  courage  of 
the  men  who  first  won  over  Goth  and 
Frank,  Saxon  and  Slav*  '  Raymund  Lull 
preached  Christ  to  a  people  with  whom 
apostasy  is  death  and  who  had  made  Chris- 
tendom feel  their  prowess  for  centuries." 
Even  his  enemies  were  amazed  at  such 
boldness  of  devotion. 

y  The  death-sentence  was  changed  to  ban- 
ishment from  the  country.  Well  might 
Lull  rejoice  that  escape  w^s  possible,  since 

the  death-penalty  on  Christians  was  often 
92 


ffirst  /iDissionar^  journey  to  Uunis 

applied  with  barbarous  cruelty.*  Yet  Lull 
was  not  ready  to  submit  even  to  the  sen- 
tence of  banishment,  and  so  leave  his  little 
group  of  converts  to  themselves  without 
instl^uction  or  leadership. 
y^The  ship  which  had  conveyed  him  to 
Tunis  was  on  the  point  of  returning  to 
Genoa ;  he  was  placed  on  board  and  warned 
that  if  he  ever  made  his  way  into  the  coun- 
try again  he  would  assuredly  be  stoned  to 
death.  Raymund  Lull,  however,  felt  that, 
with  the  apostles,  it  was  not  for  him  to 
obey  their  "threatening  that  he  should 
speak  henceforth  to  no  man  in  this  Name." 
Perhaps  also  he  felt  that  his  cowardice  at 
Genoa  when  setting  out  demanded  atone- 
ment. At  any  rate  he  managed  to  escape 
from  the  ship  by  strategy  and  to  return  J/ 
unawares  to  the  harbor  town  of  Goletta  in 
defiance  of  the  edict  of  banishment.     For 

*See  instances  given   in  Muir's   "Mameluke   Dynasty," 
pp.  41,  48,  75,  etc. 

93 


Btograpb^  of  1Rai?mun&  XuU 

three  long  months  the  zealous  missionary 
concealed  himself  like  a  wharf-rat  and  wit- 
nessed quietly  for  his  Master.  Such  was 
the  character  of  his  versatile  genius  that 
we  read  how  at  this  time,  even,  he  com- 
posed a  new  scientific  work ! 

But  since  his  favorite  missionary  method 
of  public  discussion  was  entirely  impos- 
sible, he    finally    embarked    for    Naples, 
where   for  several    years   he    taught    and 
lectured  on  his  New  Method.    And  later, 
as    we    have    already    seen,    he    revisited 
Rome. 
,\ .   It  is  evident  from  all  of  Lull's  writings, 
'^as  well  as  from  the  writings  of  his  biogra- 
iphers,  that  his  preaching  to  the  Moslems 
jwas  not  so  much  polemical  as  apologetic. 
he  always  speaks  of  their  philosophy  and 
j  learning  with  respect.    The  very  titles  of 
I  His   controversial  writings  prove   the   tact 
I  and  love  of  his  method.     It  was  weak  only 
'  in  that  it  placed  philosophy  ahead  of  re- 

94 


fftrst  /iDisstonar^  Journey  to  Znnis 

velation,  and  therefore  at  times  attempted 
to  explain  what  must  ever  remain  a  mys- 
tery of  faith. 

As  a  theologian,  we  should  remember, 
Lull  was  not  a  schoolman,  nor  did  he  ever 
receive  instruction  from  the  great  teachers 
of  his  time.  He  was  a  self-taught  man.  i 
The  speculative  and  the  practical  were  | 
blended  in  his  character  and  also  in  his  [ 
system.  "  His  speculative  turn  entered 
even  into  his  enthusiasm  for  the  cause  of 
missions  and  his  zeal  as  an  apologist.  His 
contests  with  the  school  of  Averroes,  and 
with  the  sect  of  that  school  which  affirmed 
the  irreconcilable  opposition  between  faith 
and  knowledge,  would  naturally  lead  him 
to  make  the  relation  subsisting  between 
these  two  a  matter  of  special  investiga- 
tion." * 

Lull  did  not  go  to  Naples  because  he 
had  given  up  the  battle.     He  went  to  bur- 

*  Neander  :  "  Church  History,"  iv.,  p.  426. 

95 


BlOGtapb^  of  IRa^munb  Xull 

nish  his  weapons  and  to  win  recruits  and  to 
appeal  to  the  popes  to  arm  for  a  spiritual 
crusade  against  the  strongest  enemy  of  the 
kingdom  of  Christ.  When,  as  we  have 
seen  in  a  previous  chapter,  these  efforts 
proved  nearly  fruitless,  he  made  other  mis- 
sionary journeys,  and  in  1307  was  again  on 
the  shores  of  North  Africa,  fifteen  years 
after  his  first  banishment. 


CHAPTER  VII 
OTHER    MISSIONARY    JOURNEYS 

(A.D.  1301-1309) 

•'  In  an  age  of  violence  and  faithlessness  he  was  the  apostle 
of  heavenly  love." — George  Smith. 

"Yea,  so  have  I  strived  to  preach  the  Gospel  not  where 
Christ  was  named,  lest  I  should  build  upon  another  man's 
foui\dation. " — Paul. 

s 

/  From  1301  to  1309  Lull  made  several 
missionary  journeys  which  are  the  more 
remarkable  if  we  consider  that  he  was  now 
sixty-six  years  old  and  if  we  think  of  the  ^/ 
conditions  of  travel  in  the  Middle  Ageg»: 
The  Mediterranean  was  beset  with  pirates 
and  the  Catalan  Grand  Company  were 
fighting  the  Byzantines,  while  Genoa  and 
Venice  waged  a  war  of  commercial  rivalry. 
The  Knights  of  St.  John  were  fighting  for 
Rhodes  and  the  rival  popes  were  quarreling. 

97 


Btootapbi^  ot  IRapmunt)  %\x\l 

Travel  by  sea  was  dangerous  and  by  land 
was  full  of  hardship.  In  the  Middle  Ages 
the  use  of  carriages  was  prohibited  as  tend- 
ing to  render  vassals  less  fit  for  military  serv- 
ice. As  late  as  the  sixteenth  century  it 
was  accounted  a  reproach  for  men  to  ride 
in  them,  and  only  ladies  of  rank  used  such 
conveyances.  Men  of  all  grades  and  pro- 
fessions rode  on  horses  or  mules,  and  some- 
times the  monks  and  women  on  she-asses. 
Highway  robbers  infested  the  forests,  and 
the  danger  from  wild  animals  had  not  yet 
ceased  even  in  the  south  of  Europe. 

In  spite  of  all  obstacles,  however,  we  read 
that  Lull  "  resolved  to  travel  from  place  to 
place  and  preach  wherever  he  might  have 
opportunity."  His  purpose  seems  to  have 
been  to  reach  Jews  and  Christian  heretics 
as  well  as  Saracens.*     After  laboring  for 

*  "  Accessit  ad  regem  Cypri  affectu  multo  supplicans  ei, 
quatenus  quosdam  infideles  atque  schismaticos  videlicet 
Jacobinos,  Nestorinos,  Maronites,  ad  suam  prcedicationem 
necnoii  disputationem  coarctaret  venire." — Mac/ear, />.  J64  n. 

98 


®tbet  /IDtsslonar^  Journeys 

some  time  with  the  Jews  in  Majorca  he 
sailed  for  Cyprus,  landing  at  Famagosta, 
the  chief  port  and  fortress  during  the  Gen- 
oese occupancy  of  the  island.  Cyprus  at 
that  time  had  a  large  population  of  Jev/s 
as  well  as  of  Christians  and  Moslems. 
Lull's  preaching  probably  did  not  meet 
with  success,  for  he  soon  left  the  island 
and,  attended  only  by  a  single  companion, 
crossed  over  to  Syria  and  penetrated  into 
Armenia,  striving  to  reclaim  the  various 
Oriental  sects  to  the  orthodox  faith. 

Armenia,  in  the  thirteenth  century,  was 
the  name  of  a  small  principality  to  the 
north  of  Cilicia,  under  a  native  dynasty. 
With  Cyprus  it  formed  the  last  bulwark 
of  Christianity  against  Islam  in  the  East. 
For  fear  of  being  crushed  by  the  Moslem 
powers  the  Armenians  formed  alliances 
with  the  Mongolian  hordes  that  overran 
Asia  and  shared  in  the  hostility  and  ven- 
geance  of  the  Mamelukes.    Among  this 

99 


brave  remnant  and  bulwark  of  the  faith  that 
even  to  our  own  day  has  resisted  unto  blood 
the  aggressive  spirit  of  Islam,  Lull  labored 
for  more  than  a  year.  It  was  in  Armenia 
that  he  wrote  his  book  entitled,  "  The 
things  which  a  man  ought  to  believe  con- 
cerning God."  Written  in  Latin,  it  was 
afterward  translated  for  his  Spanish  coun- 
trymen into  Catalan.* 

From  Cyprus  Lull  returned  once  more  to 
Italy  and  France,  where  from  1302  to  1305 
he  traveled  about  lecturing  in  the  univer^ 
si  ties  and  writing  more  books.  Before  we 
speak  of  his  second  journey  to  North  Africa, 
a  few  words  should  set  forth  the  character 
of  his  love  and  labors  for  the  despised  Jew. 

Scattered  throughout  every  kingdom 
and  island  of  Europe,  the  Jews  had  at- 
tained in  many  lands  power  and  influence 
both  because  of  their  learning  and  their 
wealth.       In    Spain    under    the    Saracen 

*  See  Helfferich,  p.  86,  note,  and  No.  225  in  Bibliography  A. 
100 


supremacy  they  enjoyed  ample  toleration, 
but,  in  proportion  as  the  Moors  were 
driven  out  and  the  Christians  became 
powerful,  the  Jews  suffered.  As  early  as 
1 1 08  a  riot  broke  out  in  Toledo  against  the 
Jews  and  the  streets  streamed  with  their 
blood.  All  through  the  twelfth  and  thir- 
teenth centuries  dark  stories  were  told  of 
the  hostility  of  the  Jews.  It  was  said  that 
they  poisoned  wells,  stole  the  consecrated 
wafers  to  pierce  them  with  a  needle,  and 
crucified  infants  at  their  Passover  festivals 
and  used  their  entrails  for  magic  and  se- 
cret rites!  In  1253  the  Jews  were  expelled 
from  France  and  in  1290  from  England. 
Many  were  put  to  death  by  the  Inquisi- 
tion, and  there  were  very  few  Christians 
who  dared  to  defend  a  Jew  in  court.  A 
child  could  not  be  missed  without  some 
foul  play  being  suspected  on  the  part  of  a 
Jew.  In  vain  a  few  pious  monks  pro- 
tested against  such  accusations  and  tried 

lOI 


Biogtapbp  ot  IRapmunb  XuU 

to  befriend  the  outcast  race.  The  whole 
spirit  of  the  times  was  to  class  Jews  and 
Moslems  as  infidels  and  as  w^orthy  of 
hatred  and  contempt.  If  possible,  the 
hatred  against  the  Jews  was  stronger  in 
Spain  than  elsewhere.  During  the  closing 
years  of  Lull's  life  there  were  already 
kindled  in  Spain  the  fires  of  bitter,  cruel 
persecution  which  at  last,  under  Torque- 
mada,  consumed  the  entire  race  of  the 
Jews  in  that  country.* 

In  the  thirteenth  century,  in  almost  all 
lands,  the  Jews  were  compelled  to  wear  an 
insulting  badge,  the  so-called  "  Jew's  hat," 
a  yellow,  funnel-shaped  covering  on  the 
head,  and  a  ring  of  red  cloth  on  the  breast. 
They  were  also  compelled  to  herd  together 
in  the  cities  in  the  ghetto  or  Jewish  quar- 
ter, which  was  often  surrounded  by  a  spe- 
cial wall.t 

*Maclear,  p.  381  gf  s^^. 
f  Kurtz  :   "  Church  History,"  vol.  ii.,  p.  23. 
102 


©tber  /iDlsstonar^  Journeys 

This  despised(S7  race  however,  was  not 
outside  the  circle  of  Lull's  love  and  inter- 
est. He  wrote  many  books  to  prove  to 
them  the  truth  of  the  Christian  religion.* 
He  showed  them  that  their  expected  Mes- 
siah was  none  other  than  Jesus  of  Naza- 
reth. His  great  mission  to  the  Saracens 
in  Africa  did  not  blind  him  to  the  needs 
of  missions  at  home,  and  we  read  how, 
in  1305  and  even  earlier,  he  labored  to 
convince  the  Jews  in  Majorca  of  their 
errors.  In  an  age  when  violence  and 
faithlessness  were  the  onl}^  treatment 
which  Jews  expected  from  Christians, 
Raymund  Lull  was  the  apostle  of  love 
to  them  also. 

There  is  a  story  or  legend  to  the  effect 
that,  about  this  time,  Lull  paid  a  short  visit 
to  England  and  wrote  a  work  on  alchemy 

*0f  these  works  the  following  are  extant :  "Liber  contra 
Judseos,"  "Liber  de  Reformatione  Hebraica,"  and  "Liber 
de  Adventu  Messiae." 

103 


at  St.  Catharine's  Hospital  in  London."^ 
But  we  have  no  good  testimony  for  this 
event,  and  the  legend  probably  arose  from 
confounding  Lull  the  missionary  with  an- 
other Lull  who  was  celebrated  for  his 
knowledge  of  alchemy.  In  the  ''Acta 
Sanctorum  "  a  special  article  is  devoted  to 
prove  that  Lull  never  taught  or  practised 
the  arts  of  medieval  alchemy. 

We  now  come  to  his  journey  to  North 
Africa,  on  which  he  set  out  in  1307,  prob- 
ably from  some  port  in  France  or  from 
Genoa.  This  time  he  did  not  go  to  Tunis, 
but  to  Bugia.  Some  say  he  visited  Hip- 
pone  and  Algiers  as  well.  A  special  inter- 
est attaches  to  the  town  of  Bugia  in  the 
story  of  Lull's  life  as  it  was  here  he  preached 
to  Moslems  in  his  old  age  and  here  was  the 
scene  of  his  death. 

Bugia,  or  Bougiah,  is  a  fortified  seaport 

*See  Maclear,  p.  367,  note,  who  quotes  authorities  for  the 
legend. 

104 


(S)tbet  /iDtggtonarig  5ourneig6 

in  Algeria  between  Cape  Carbon  and  Wady 
Sahil.  Its  most  important  buildings  at 
present  are  the  French  Roman  Catholic 
church,  the  hospital,  the  barracks,  and  the 
old  Abdul  Kadir  fort,  now  used  as  a  prison. 
At  present  it  has  but  a  small  population, 
yet  conducts  a  considerable  trade  in  wax, 
grain,  oranges,  oil,  and  wine. 

Bugia  is  a  town  of  great  antiquity;  it  is 
the  Salda  of  the  Romans  and  was  first 
built  by  the  Carthaginians.  Genseric  the 
Vandal  surrounded  it  with  walls.  In  the 
tenth  century  it  became  the  chief  commer- 
cial city  of  all  North  Africa  under  the  Beni 
Hammad  sultans.  The  Italian  merchants 
of  the  twelfth  and  thirteenth  centuries  had 
numerous  buildings  of  their  own  in  the  city, 
such  as  warehouses,  baths,  and  churches. 
In  the  fifteenth  century  Bugia  became  a 
haunt  for  pirates ;  after  that  time  it  lost  its 
prosperity  and  importance. 

Our  photograph  shows  the  ruins  of  the 


Bto^tapb^  ot  IRai^munb  !ILuU 

old  gateway  from  the  harbor,  which  dates 
from  the  eleventh  century,  and  through 
which  Lull  must  have  entered  the  town. 

Altho  there  were  Christian  merchants  in 
Bugia,  they  were  a  small  minority,  and  were 
able  to  secure  commercial  freedom  and 
favor  only  by  avoiding  all  religious  con- 
troversy and  keeping  their  light  carefully 
under  a  bushel.  One  can  read  in  the  his- 
tory of  the  Mameluke  dynasty,  which  ruled 
Egypt  at  this  period,  how  Christians  were 
regarded  and  treated  by  the  Saracens.  So 
far  as  possible  the  odious  edict  of  Omar 
II.  was  reimposed  and  its  intolerant  rules 
enforced. 

The  Mameluke  sultan  Nasir,  *'  a  jealous, 
cruel,  suspicious,  and  avaricious  tyrant," 
extended  his  power  over  Tunis  and  Bugia 
from  1 308- 1 320.  He  was  fanatical  as  well 
as  cruel,  and  one  has  only  to  read  how 
Christian  churches  were  destroyed,  Chris- 
tians burned  or  mutilated,  and  their  prop- 
106 


©tber  /iDtsBlonari?  5ourne^0 

erty  confiscated  in  the  capital,  to  know 
what  must  have  been  the  state  of  the 
provinces.* 

Raymund  Lull  no  sooner  came  to  Bugia 
than  he  found  his  way  to  a  public  place, 
stood  up  boldly,  and  proclaimed  in  the 
Arabic  language  that  Christianity  was  the 
only  true  faith,  and  expressed  his  willing- 
ness to  prove  this  to  the  satisfaction  of  all. 
We  know  not  what  the  exact  nature  of  his 
argument  was  on  this  occasion,  but  it 
touched  the  character  of  Mohammed.  A 
commotion  ensued  and  many  hands  were 
lifted  to  do  him  violence. 

The  mufti,  or  chief  of  the  Moslem  clergy, 
rescued  him  and  expostulated  with  him  on 
his  madness  in  thus  exposing  himself  to 
peril. 

"  Death,"  Lull  replied,  "  has  no  terrors 
whatever  for  a  sincere  servant  of  Christ 
who  is  laboring  to  bring  souls  to  a  knowl- 

*Sir  William  Muir  :  "  The  Mameluke  Dynasty,"  pp.  67-87. 
107 


/ 


Blograpbp  ot  IRapmunD  Xull 

edge  of  the  truth."  After  this  the  mufti, 
who  must  have  been  well  versed  in  Arabian 
philosophy,  challenged  Lull  for  proofs  of 
the  superiority  of  Christ's  religion  over 
that  of  Mohammed. 

One  of  Lull's  arguments,  given  in  his 
controversial  books,  consists  in  presenting 
to  the  Saracens  the  Ten  Commandments 
as  the  perfect  law  of  God,  and  then  show- 
!  ing  from  their  own  books  that  Moham- 
med violated  every  one  of  these  divine 
precepts.  Another  favorite  argument  of 
1  Lull  with  Moslems  was  to  portray  the 
seven  cardinal  virtues  and  the  seven  deadly 
sins,  only  to  show  subsequently  how  bare 
Islam  was  of  the  former  and  how  full 
of  the  latter!  Such  arguments  are  to 
be  used  with  care  even  in  the  twentieth 
century;  we  can  imagine  their  effect  on 
the  Moslems  in  the  north  of  Africa  in 
Lull's  day. 

Persecution   followed.      He    was  flung 


io8 


©tbet  /lDi06ionar^  Sourness 

into  a  dungeon  and  for  half  a  year  remained 
a  close  prisoner,  befriended  only  by  some 
merchants  of  Genoa  and  Spain,  who  took 
pity  on  the  aged  champion  of  their  com- 
mon faith,    j^ 

MeanwMe  riches,  wives,  high  place,  and 
power  were  offered  the  Christian  philos- 
opher if  only  he  would  abjure  his  faith 
and  turn  Moslem.  This  was  Lull's  reply, 
from  the  depth  of  his  dungeon,  to  all  their 
enticements :  "  Ye  have  for  me  wives  and 
all  sorts  of  worldly  pleasure  if  I  accept  the 
law  of  Mohammed  ?  Alas !  ye  offer  a  poor 
prize,  as  all  your  earthly  goods  can  not 
purchase  eternal  glory.  I,  however,  prom- 
ise you,  if  ye  will  forsake  your  false  and 
devilish  law,  which  was  spread  by  sword 
and  force  alone,  and  if  ye  accept  my  belief, 
Eternal  Life,  for  the  Christian  faith  was 
propagated  by  preaching  and  by  the  blood 
of  holy  martyrs.     Therefore  I  advise  you 

to  become   Christians  even   now,  and  so 
109 


iflSlograpbp  of  IRa^munb  Xull 

obtain  everlasting  glory  and  escape  the 
pains  of  hell."  *  Such  words,  from  the  lips 
of  a  man  seventy-three  years  old,  in  perfect 
command  of  the  Arabic  tongue,  learned  in 
the  wisdom  of  the  Arabian  philosophy,  and 
@  from  whose  eyes  flashed  earnest  zeal  for 
the  truth,  must  have  come  with  tremen- 
dous force. 

While  he  tarried  in  prison,  Lull  proposed 
that  both  parties  should  write  a  defense  of 
their  faith.  He  was  busy  fulfilling  his  part 
of  the  agreement  when  a  sudden  command 
of  the  governor  of  Bugia  directed  that  he 
be  deported.  Whether  the  reason  of  this 
command  was  the  results  that  followed 
Lull's  preaching,  we  know  not.  His  biog- 
raphers indicate  that  Lull  was  visited  in 
prison  by  Moslems  who  again  and  again 
urged  him  to  apostatize.  "  During  his  im- 
prisonment they  plied  him  for  six  months 

*  Keller:  '  *  Geisteskampf  u.  z.  w.,"  pp.  59,60.     Maclear, 

p.  365. 

no 


®tber  /lDt5sionar^  Journeys 

with   all    the   sensual   temptations   of    Is- 
lam." " 

This  must  have  been  a  bitter  experience 
for  the  missionary  in  recalling  the  sins  of 
his  youth  and  the  vision  of  his  early  man- 
hood. 

' '  But  I  amid  the  torture  and  the  taunting — 

I  have  had  Thee  ! 
Thy  hand  was  holding  my  hand  fast  and  faster, 

Thy  voice  was  close  to  me  ; 
And  glorious  eyes  said,  '  Follow  Me,  thy  Master, 

Smile,  as  I  smile  thy  faithfulness  to  see.'  " 

Raymund  Lull  left  Bugia  practically  a 
prisoner,  since  the  Moslems  did  not  wish 
to  have  repeated  the  incident  that  followed 
his  embarking  at  Tunis.  During  the  voy- 
age, however,  a  storm  arose  and  the  vessel 
was  almost  wrecked  off  the  Italian  coast 
near  Pisa.  Here  he  was  rescued  and  re- 
ceived with  all  respect  by  those  who  had 
heard  of  his  fame  as  a  philosopher  and 

*  "  Promittebant  ei  uxores,  honores,  domum,  et  pecuniam 
copiosam." — "  Vita  Prima,"  chap.  iv. 
Ill 


3Biograpb^  ot  1Raigmunt»  Xull 

missionary. ,  From  Pisa,  Lull  went  by  way 
of  Geno^''to  Paris;  of  his  work  there  and 
at  the  Council  of  Vienne  we  have  already 
given  an  account. 


The  prologue  of  John's  Gospel  in  Cata- 
lan, the  language  of  Lull : 


LO  EVANGELI  DE  JESU-CHRIST 

8S00NB 

SANT   JOAN. 


CAP.  1. 

Exittencia  eterna  y  divinitat  del  Verb:  sa 
eiKornacid:  testimoni  de  Joan  Baptis- 
ta:  vocacid  dels  primers  deixebles. 

EN  lo  principi  era  lo  Verb,  y  lo 
Verb  era  ah  Deu,  y  lo  Verb 
eni  Deu. 

2  Ell  era  en  lo  priocipi  ah  Deu. 

3  Per  ell  foren  fetas  tolas  las  co- 
sas,  y  sens  ell  ninguna  cosa  fou 
fetii  de  lo  que  ha  estat  fct. 

4  En  ell  era  la  vida,  y  la  vida 
era  la  Hum  dels  homes. 


5  Y  la  llnm  resplandeix  en  las 
tenebras,  y  las  tenebras  no  la  com- 
prengueren. 

G  Hi  hagu6  un  home  enviat  de 
Deu  que  s'auonienava  Joan.. 

7  Est%'ingu6  d  setmr  de  testi- 
iiioui,  pera  testificar  dela  Hum,  d 
fi  de  que  tots  crcguessen  per  mc- 
di  d'ell. 

8  No  era  ell  la  Hum,  s\n6  en- 
viat pera  donar  testimoui  de  la 
Hum. 

9  Aquell  erg  la  verdadera  Hum. 


112 


CHAPTER  VIII 

RAYMUND  LULL  AS  PHILOSOPHER 
AND   AUTHOR 

"He  was  at  once  a  philosophical  systematizer  and  an 
analytic  chemist,  a  skilful  mariner  and  a  successful  propaga- 
tor of  Christianity," — Humboldt's  "  Cosmos,"  ii.,  629. 

' '  Of  making  many  books  there  is  no  end,  and  much  study 
is  a  weariness  of  the  flesh." — Ecclesiastes. 

It  will  be  difficult  in  one  short  chapter 
to  crowd  an  account  of  Lull's  philosophy, 
which  for  two  centuries  after  his  death  per- 
plexed the  genius  of  Europe,  and  to  enu- 
merate even  a  small  number  of  the  vast 
library  of  books  which  have  Lull  for  their 
author.  One  does  not  know  which  to  ad- 
mire most — the  versatile  character  of  the 
genius,  or  the  prodigious  industry  of  the 
author. 

Raymund    Lull   was  from   his  youth  a 
8  113 


IBloQrapb^  of  1Rai^mun&  Xull 

master  of  Catalan  and  wrote  in  it  long  be- 
fore his  conversion.  Of  his  works  in  that 
language  there  exists  no  complete  cata- 
log. One  of  Lull's  biographers  states 
that  the  books  written  by  Lull  number 
four  thousand!  In  the  first  published  edi- 
tion of  his  works  (1721),  two  hundred  and 
eighty-two  titles  are  given ;  yet  only  forty- 
five  of  these,  when  printed,  took  up  ten 
large  folio  volumes.  To  understand  some- 
thing of  the  scope  and  ambition  of  this 
genius-intellect,  one  must  read  the  partial 
list  of  his  books  given  in  the  bibliography 
at  the  close  of  this  volume.  Lull  was  a 
philosopher,  a  poet,  a  novelist,  a  writer  of 
/proverbs,  a  keen  logician,  a  deep  theo- 
■ '  logian,  and  a  fiery  controversialist.  There 
was  not  a  science  cultivated  in  his  age  to 
which  he  did  not  add.  The  critical  histo- 
rian Winsor  states  that  in  1295  Lull  wrote 
a  handbook  on  navigation  which  was  not 

superseded  by  a  better  until  after  Colum- 
114 


pbilosopber  ant)  Hutbot 


bus.  Dr.  George  Smith  credits  Lull  with 
the  independent  invention  of  the  mariner's 
compass;  and  not  without  reason,  for  we 
find  repeated  references  to  the  magnetic 
needle  in  his  devotional  books.*  He  wrote 
a  treatise  on  "  the  weight  of  the  elements  " 
and  their  shape ;  on  the  sense  of  smell ;  on 
astronomy,  astrology,  arithmetic,  and  geom- 
etry. One  of  his  books  is  entitled,  "  On 
the  squaring  and  triangulation  of  the  cir- 
cle." In  medieval  medicine,  jurisprudence, 
and  metaphysics  he  was  equally  at  home. 
His  seven  volumes  on  medicine  include 
one  book  on  the  use  of  the  mind  in  curing 
the  sick!  And  another  on  the  effect  of 
climate  on  diseases. 

*See  "Liber  de  MiracuHs  Coeli  et  Mundi,"  part  vi.,  on 
Iman.  Calamita. 

*  *  As  the  needle  naturally  turns  to  the  north  when  it  is 
touched  by  the  magnet  so  it  is  fitting,"  etc. — ""Liber  Con- 
templationis  in  Deo." 

In  his  treatise  "  Fenix  des  les  Maravillas  del  Orbes,"  pub- 
lished in  1286,  he  again  alludes  to  the  use  of  the  mariner's 
compass.     See  Humboldt  :  "  Cosmos,"  ii.,  630  n. 


Btograpbi?  of  IRapmunb  XuU 

He  was  a  dogmatic  theologian,  and  wrote 
sixty-three  volumes  of  theological  discus- 
sion, some  of  which  are  so  abstruse  as  to 
produce  doubt  whether  their  author  earned 
the  title  of  "  Doctor  Illuminatus,"  given 
him  by  his  contemporaries.  Other  titles 
among  his  theological  writings  there  are 
which  awaken  curiosity,  such  as:  "  On  the 
Most  Triune  Trinity  "  ;  "  On  the  Form  of 
God  "  ;  "  On  the  Language  of  the  Angels," 
etc. 

Among  the  sixty-two  books  of  medita- 
tion and  devotion  which  are  preserved  in 
the  lists  of  Lull's  writings,  there  are  none 
on  the  saints,  and  only  four  treat  of  the 
Virgin  Mary.  This  is  one  of  the  many 
proofs  in  Lull's  books  that  he  was  more  of 
a  Catholic  than  a  Romanist,  and  that  he 
esteemed  Christ  more  than  all  the  saints  of 
the  papal  calendar.  One  of  his  books  of 
devotion  is  entitled,  "  On  the  One  Hun- 
dred Names  of  God,"  and  was  evidently 

ii6 


pbilosopber  anb  Hutbor 


prepared  for  the  use  of  Moslems  who  were 
seeking  the  Hght  * 

Raymund  Lull  wrote  or  collected  three 
books  of  proverbs,  one  of  which  contains 
six  thousand  popular  sayings  and  maxims. 
Here  are  a  few  out  of  many  beautiful  gems 
to  be  found  in  this  collection: 

"  Deum  dilige,  ut  ipsum  timeas. " 

"  Pax  est  participatio  sine  labore." 

"  Deus  exemplum  dedit  de  sua  unitate  in  natura." 

"  Fortitude  est  vigor  cordis  contra  maliciam." 

*'  Divitiae  sunt  copiositates  voluntatis." 

"  Prsedestinatio  est  scire  Dei  qui  scit  homines." 

"  Deus  adeo  magnum  habet  recolere  quod  nihil  obliviscitur." 

Among  Lull's  works  there  are_twentY^on 
logic  and  metaphysics.  One  of  the  latter 
has  the  title,  "  On  the  Greatness  and  the 
Littleness  of  Man."  Among  his  sermons 
and  books  on  preaching  there  is  only  one 
commentary.     That,  in  accord  with  Lull's 

*  According  to  Moslem  teaching,  Allah  has  one  hundred 
beautiful  names.  The  Moslem's  rosary  has  one  hundred 
beads,  and  to  count  these  names  is  a  devotional  exercise. 

it; 


BtoGtapbp  of  IRa^munb  Xull 

mission  and  character,  is  a  commentary  on 
the  prolog  of  John's  Gospel. 

Of  making  many  controversial  books 
there  was  no  end  in  the  days  of  Lull.  His 
writings  in  this  department,  however,  are 
not,  as  are  those  of  his  contemporaries, 
against  heretics  to  condemn  them,  with 
their  errors,  to  ecclesiastical  perdition. 
Even  the  titles  of  his  controversial  writings 
show  his  irenic  spirit  and  his  desire  to  con- 
vert rather  than  to  convince.  All  through 
his  books  there  runs  the  spirit  of  earnest 
devotion;  even  his  natural  philosophy  is 
full  of  the  world  to  come  and  its  glories. 
At  the  end  of  one  of  his  books  he  bursts 
out  with  this  prayer:  "O  Lord,  my  help! 
till  this  work  is  completed  thy  servant  can 
not  go  to  the  land  of  the  Saracens  to  glorify 
Thy  glorious  name,  for  I  am  so  occupied 
with  this  book  which  I  undertake  for  Thine 
honor  that   I  can   think  of  nothing  else. 

For  this  reason  I  beseech  Thee  for  that 
ii8 


Pbtlo0opf3er  ant)  Butbot 


grace,  that  Thou  wouldst  stand  by  me  that 

I  may  soon  finish  it  and  speedily  depart  to 

die  the  death  of  a  martyr  out  of  love  to 

Thee,  if  it  shall  please  Thee  to  count  me 

worthy  of  it." 

In    1296   he  concluded   a  work   on  the 

logic  of  Christianity  with  this  seraph-song 

to  the  key  of  world-wide  missions :    "  Let 

Christians  consumed  with  burning  love  for 

the  cause  of  faith  only  consider  that  since 

nothing  has  power  to  withstand  truth,  they 

can  by  God's  help  and  His  might  bring 

infidels  back   to    the    faith;    so    that  the 

precious   name   of    Jesus,  which    in   most 

regions  is  still  unknown  to  most  men,  may 

be  proclaimed  and  adored."      And  again: 

"As  my  book  is  finished  on  the  vigils^  of 

John  the   Baptist,  who  was  the  herald  of 

the  Hght,  and  pointed  to  Him  who  is  the 

true  light,  may  it  please  our  Lord  to  kindle 

a  new  light  of  the  world  which  may  guide 

unbelievers  to  conversion,  that  with  us  they 
119 


JBtoprapbi?  of  IRai^mun^  XuU 

may  meet  Christ,  to  whom  be  honor  and 
praise  world  without  end."  This  is  not  the 
language  of  pious  rhetoric,  but  the  passion- 
ate outcry  of  a  soul  hungry  for  the  coming 
of  the  Kingdom. 

Lull  was  a  popular  author.  He  wrote 
not  only  in  learned  Latin,  but  in  the  ver- 
nacular of  his  native  land.  Noble  calls 
him  the  Moody  of  the  thirteenth  century. 
He  tried  to  reach  the  masses.  His  influ- 
ence on  popular  religious  ideas  in  Spain 
was  so  great,  through  his  Catalan  hymns 
and  proverbs  and  catechisms,  that  Helf- 
ferich  compares  him  to  Luther  and  calls 
him  a  reformer  before  the  Reformation.* 
He  made  the  study  of  theology  popular 
by  putting  its  commonplaces  into  verse,  so 
that  the  laity  could  learn  by  heart  the  sum- 
mary of  the  Catholic  faith  and  meet  Mos- 

*  ' '  Der  Protestantismus  in  Spanien  zur  Zeit  der  Reforma- 
tion."    Prot.  Monatsblatter  v.  H.  Gelzer,  1856,   S.  133-168. 
Also  his  "  Raymund  Lull,  u.  z.  w. ."  pp.  152-154. 
T  20 


Ipbilosopber  ant)  Hutbor 


lems  and  Jews  with  ready-made  arguments. 
Scholasticism  was  for  the  clergy;  the 
"  Lullian  method "  was  intended  for  the 
laity  as  well.  Raymund  Lull  had  become 
discontented  with  the  methods  of  scientific 
inquiry  commonly  in  use,  and  so  set  himself 
to  construct  his  "Ars  Major,"  or  Greater 
Art,  which  by  a  series  of  mechanical  con- 
trivances and  a  system  of  mnemonics  was 
adapted  to  answer  any  question  on  any 
topic.  This  new  philosophy  is  the  key- 
note of  most  of  Lull's  treatises.  All  his 
philosophical  works  are  but  different  ex- 
planations and  phases  of  the  "  Ars  Major." 
In  his  other  books  he  seldom  fails  to 
call  attention  to  this  universal  key  of 
knowledge  which  the  great  art  sup- 
plies. 

What  is  the  method  of  Lull's  philoso- 
phy ?  The  most  complete  account  and  the 
most  luminous  explanation  of  its  abstruse 
perplexities  is  given  by  Prantl  in  his  "  His- 

121 


tory  of  Logic"  (vol.  iii.,  145-177).    This  is 
a  summary  of  it : 

The  reasonableness  and  demonstrability 
of  Christianity  is  the  real  basis  of  his  great 
method.  Nothing,  Lull  held,  interfered 
more  with  the  spread  of  Christian  truth 
than  the  attempt  of  its  advocates  to  rep- 
resent its  doctrines  as  undemonstrable 
mysteries.  The  very  difference  between 
Christ  and  Antichrist  lies  in  the  fact  that 
the  iorxner  C3,n  prove  His  truth  by  miracles, 
etc.,  while  the  latter  can  not.  The  glory  of 
Christianity,  Lull  argues,  is  that  it  does  not 
maintain  the  undemonstrable,  but  simply 
the  supersensuous.  It  is  not  against  rea- 
son, but  above  unsanctified  reason.  The 
demonstration,  however,  which  Lull  seeks 
is  not  that  of  ordinary  logic.  He  says  that 
we  require  a  method  which  will  reason  not 
only  from  effect  to  cause,  or  from  cause  to 
effect,  but  per  cequiparantiam,  that  is,  by 

showing  that  contrary  attributes  can  exist 
122 


pbilosopbet  an^  Hutbor 


together  m  one  subject.  This  method  must 
be  real,  and  not  altogether  formal  or  sub- 
jective. It  must  deal  with  the  things  them- 
selves, and  not  merely  with  second  inten- 
tions. 

Lull's  great  art  goes  beyond  logic  and 
metaphysic:  it  provides  a  universal  art 
of  discovery,  and  contains  the  formulae  to 
which  every  demonstration  in  every  sci- 
ence can  be  reduced — being,  in  fact,  a  sort 
of  cyclopedia  of  categories  and  syllogisms. 
Lull's  '' Ars  Major"  is  a  tabulation  of  the 
different  points  of  view  from  which  propo- 
sitions may  be  framed  about  objects.  It  is 
a  mnemonic,  or,  rather,  a  mechanical  con- 
trivance for  ascertaining  all  possible  cate- 
gories that  apply  to  any  possible  proposi- 
tion. Just  as  by  knowing  the  typical 
terminations  or  conjugations  of  Arabic 
grammar,  for  example,  we  can  inflect  and 
conjugate  any  word ;  so,  Lull  reasons,  by  a 

knowledge  of  the  different  types  of  exist- 
123 


Btoorapb^  of  1Ral^mun^  %vdl 

ence  and  their  possible  relations  and  com- 
binations we  should  possess  knowledge  of 
the  whole  of  nature  and  of  all  truth  as  a 
system. 

"  The  great  art,  accordingly,  begins  by 
laying  down  an  alphabet  according  to 
which  the  nine  letters  from  B  to  K  stand 
for  the  different  kinds  of  substances  and 
attributes.  Thus  in  the  series  of  substances 
B  stands  for  God,  C,  angel,  D,  heaven,  E, 
man,  and  so  on ;  in  the  series  of  absolute 
attributes  B  represents  goodness,  D,  dura- 
tion, C,  greatness;  or,  again,  in  the  nine 
questions  of  scholastic  philosophy  B  stands 
for  utrum,  C,  for  quid,  D,  for  de  quo,  etc." 
By  manipulating  these  letters  in  such  a 
way  as  will  show  the  relationship  of  differ- 
ent objects  and  predicates  you  exercise  the 
"  new  art."  This  manipulation  is  effected 
by  the  help  of  certain  so-called  "figures" 
or  geometrical  arrangements.  Their  con- 
struction differs  in  various  books  of  Lull's 
124 


IPbilo6opber  an^  Hutbor 


philosophy,  but  their  general  character  is 
the  same.  Circles  and  other  figures  are 
divided  into  sections  by  lines  or  colors,  and 
then  marked  by  Lull's  symbolical  letters  so 
as  to  show  all  the  possible  combinations  of 
which  the  letters  are  capable.  For  ex- 
ample, one  arrangement  represents  the 
possible  combinations  of  the  attributes  of 
God;  another,  the  possible  conditions  of 
the  soul,  and  so  on.  These  figures  are 
further  fenced  about  by  various  definitions 
and  rules,  and  their  use  is  further  specified 
by  various  '' evactcations''  diwd''  multipltca' 
tions''  which  show  us  how  to  exhaust  all 
the  possible  combinations  and  sets  of  ques- 
tions which  the  terms  of  our  proposition 
admit.  When  so  "  multiplied^'  the  "  fourth 
figure  "  is,  in  Lull's  language,  that  by  which 
other  sciences  can  be  most  readily  and 
aptly  acquired;  and  it  may  accordingly 
be  taken  as  no  unfair  specimen  of  Lull's 

method.     This  "fourth  figure"   is  simply 
125 


Blograpb^  ot  1Ral?mun^  Xull 

an  arrangement  of  three  concentric  circles 
each  divided  into  nine  sections,  B,  C,  D, 
etc.,  and  so  constructed  of  pasteboard  that 
when  the  upper  and  smaller  circle  remains 
fixed  the  two  lower  and  outer  revolve 
around  it.  Taking  the  letters  in  the  sense 
of  the  series  we  are  then  able,  by  revolving 
the  outer  circles,  to  find  out  the  possible 
relationships  between  different  conceptions 
and  elucidate  the  agreement  or  disagree- 
ment that  exists  between  them.  Mean- 
while the  middle  circle,  in  similar  fashion, 
gives  us  the  intermediate  terms  by  which 
they  are  to  be  connected  or  disconnected. 

This  Lullian  method,  of  a  wheel  within 
a  wheel,  seems  at  first  as  perplexing  as  the 
visions  of  Ezekiel  and  as  puerile  as  the 
automatic  book-machine  in  "Gulliver's 
Travels."  But  it  w^ould  be  unfair  to  say 
that  Lull  supposed  "  thinking  could  be  re- 
duced to  a  mere  rotation  of  pasteboard  cir- 
cles," or  that  his  art  enabled  men  "  to  talk 
126 


IPbtlo6opber  anb  Hutbor 


without  judgment  of  that  which  we  do  not 
know."  Lull  sought  to  give  not  a  com- 
pendium of  knowledge  but  a  method  of  in- 
vestigation. He  sought  a  more  scientific 
method  for  philosophy  than  the  dialectic 
of  his  contemporaries.  In  his  conception 
of  a  universal  method  and  his  application 
of  the  vernacular  languages  to  philosophy 
he  was  the  herald  of  Bacon  himself.  In 
his  demand  for  a  reasonable  religion  he  was 
beyond  his  age.  And,  in  applying  this 
system,  weak  tho  it  was,  to  the  conversion 
of  infidels,  he  proved  himself  the  first  mis- 
sionary philosopher.  He  perceived  the 
possibilities  (tho  not  the  limitations)  of  com- 
parative theology  and  the  science  of  logic 
as  weapons  for  the  missionary. 

Nothing  will  so  clearly  illustrate  the  ver- 
satile and  brilliant  character  of  Lull's  ge- 
nius as  to  turn  from  his  "Ars  Major"  to 
his  religious  novel,  "  Blanquerna,"  the  great 

allegory  of  the  Middle  Ages,  and  the  pred- 
127 


Bioarapb^  of  IRapmunb  XuU 

ecessor  of  Bunyan's  "  Pilgrim's  Progress."  * 
In  fact,  Raymund  Lull  was  the  first  Euro- 
pean who  wrote  a  religious  story  in  the 
vernacular.  The  romances  of  the  days  of 
chivalry  were  doubtless  well  known  to  him 
before  his  conversion,  and  what  was  more 
natural  than  that  the  missionary  knight 
should  write  the  romance  of  his  new  cru- 
sade of  love  against  the  Saracens  ?  "  Blan- 
querna"  is  an  allegory  in  four  books.  Its 
sub-title  states  that  it  is  "  a  mirror  of  morals 
in  all  classes  of  society,  and  treats  of  matri- 
mony, religion,  prelates,  the  papacy,  and 
the  hermit's  life."  It  is  the  story  of  the 
pilgrimage  of  Enast,  the  hero,  who  marries 
Aloma,  the  daughter  of  a  wealthy  widow. 
Their  only  child,  Blanquerna,  desires  to  be 
a  monk,  but  falls  in  love  with  a  beautiful 
and  pious  maiden.  Dona  Cana  by  name. 

*Helfferich,  pp.  111-122.  He  holds  that  the  allegory  was 
first  written  in  Arabic  and  then  put  into  Catalan.  Several 
manuscripts  of  it  are  extant  in  the  archives  of  Palma,  etc.  It 
was  first  printed  in  1521. 

128 


pbtloBopber  an^  Hutbot 


Both,  however,  decide  to  remain  ascetics. 
Blanquerna  enters  a  monastery  and  his  fair 
sweetheart  turns  nun.  The  allegory  re- 
lates the  experiences  of  these  characters  in 
their  different  surroundings — the  pilgrim, 
the  monk,  and  the  abbess.  To  borrow 
words  in  another  book  from  Lull  himself, 
"  we  see  the  pilgrim  traveling  away  in  dis- 
tant lands  to  seek  Thee,  tho  Thou  art  so 
near  that  every  man,  if  he  would,  might 
find  Thee  in  his  own  house  and  chamber. 
The  pilgrims  are  so  deceived  by  false  men, 
whom  they  meet  in  taverns  and  churches, 
that  many  of  them  when  they  return  home 
show  themselves  to  be  far  worse  than  they 
were  when  they  set  out."  Dona  Cana,  the 
abbess,  disputes  with  her  sister  nuns  the 
authority  of  the  priest  to  bind  the  con- 
science, and  even  draws  in  question  some 
of  the  doctrines  of  the  Church !  The  va- 
rious   characters    bear   allegorical    names. 

When  Blanquerna  reaches  Rome  the  Pope 
9  129 


^BtoGtapb^  of  IRapmunb  Xull 

has  a  court-jester  called  "  Raymund  the 
Fool,"  who  is  none  other  than  Lull  him- 
self, and  who  tells  the  cardinals  some  rare 
truths.  The  four  cardinals  bear  the 
names,  "  We-give-thee-thanks,"  *'  Lord- 
God-heavenly-King,"  "  We-glorify-Thee," 
and  "  Thou-only-art-Holy  "  !  Blanquerna 
finally  becomes  Pope  and  uses  his  author- 
ity in  sending  out  a  vast  army  of  monk- 
missionaries  to  convert  Jews  and  Moham- 
medans. 

In  various  parts  of  the  book  songs  of 
praise  and  devotion  occur,  while  the  mis- 
sionary idea  is  never  absent.  This  remark- 
able allegory,  as  well  as  many  other  works  of 
Lull,  deserves  to  be  rescued  from  oblivion. 
The  arrival  of  B^nquerna  before  the  door 
of  the  Enchanted  Castle,  over  whose  gate- 
way the  Ten  Commandments  are  written, 
and,  within,  the  solemn  conclave  of  gray- 
beards  who  discourse  on  the  vanity  of  the 

world,  are  two  scenes  that  show  a  genius 
130 


IPbtloBopber  an^  Hutbor 


equal  to  that  of  John  Bunyan.  There  are 
other  resemblances  between  these  two  pil- 
grims rescued  from  the  City  of  Destruction 
and  describing  their  own  experiences  in 
allegory ;  but  to  present  them  here  would 
make  this  chapter  too  lengthy.  Who 
would  know  more  of  Lull  the  philosopher 
and  the  author  is  referred  to  the  bibliog- 
raphy and  to  the  writings  themselves. 


131 


CHAPTER  IX 

HIS   LAST    MISSIONARY    JOURNEY 
AND   HIS   MARTYRDOM 

"  As  a  hungry  man  makes  despatch  and  takes  large  morsels 
on  account  of  his  great  hunger,  so  Thy  servant  feels  a  great 
desire  to  die  that  he  may  glorify  Thee.  He  hurries  day  and 
night  to  complete  his  work  in  order  that  he  may  give  up  his 
blood  and  his  tears  to  be  shed  for  Thee." — Lull's  ''Liber 
Conteniplationis  in  Deo" 

*'  Is  not  devotion  always  blind  ?  That  a  furrow  be  fecund 
it  must  have  blood  and  tears  such  as  Augustine  called  the 
blood  of  the  soul." — Sabatier. 

The  scholastics  of  the  Middle  Ages 
taught  that  there  were  five  methods  of  ac- 
quiring knowledge — observation,  reading, 
listening,  conversation,  and  meditation. 
But  they  left  out  the  most  important 
method,  namely,  that  by  suffering.  Lull's 
philosophy  had  taught  him  much,  but  it 

was  in  the  school  of  suffering  that  he  grew 
132 


Xast  5ourne^  anb  /iDarti^rDom 

into  a  saint.  Love,  not  learning,  is  the 
key  to  his  character.  The  philosopher 
was  absorbed  in  the  missionary.  The  last 
scene  of  Lull's  checkered  life  is  not  at 
Rome  nor  Paris  nor  Naples  in  the  midst  of 
his  pupils,  but  in  Africa,  on  the  very  shores 
from  which  he  was  twice  banished. 

At  the  council  of  Vienne  (as  we  saw  in 
Chapter  V.)  Lull  had  rejoiced  to  see  some 
portion  of  the  labors  of  his  life  brought  to 
fruition.  When  the  deliberations  of  the 
council  were  over  and  the  battle  for  in- 
struction in  Oriental  languages  in  the  uni- 
versities of  Europe  had  been  won,  it  might 
have  been  thought  that  he  would  have  been 
willing  tq^.ejijoy  the  rest  he  had  so  well  de- 
seryg«#ry^aymund  Lull  was  now  seventy- 
nine  years  old,  and  the  last  few  years  of  his 
life  must  have  told  heavily  even  on  so 
strong  a  frame  and  so  brave  a  spirit  as  he 
possessed.  His  pupils  and  friends  natu- 
rally desired  that  he  should  end  his  days 
133 


ro 


>a«»^ 


in  the  peaceful  pursuit  of  learning  and  the 
comfort  of  companionship. 

Such,  however,  was  not  Lull's  wish.  His 
ambition  was  to  die  as  a  missionary  and 
not  as  a  teacher  of  philosophy*  Even  his 
favorite  "  Ars  Major"  had  to  give  way  to 
that  ars  maximus  expressed  in  Lull's  own 
motto,  "  He  that  lives  by  the  life  can  not 
die." 

This  language  reminds  one  of  Paul's 
Second  Epistle  to  Timothy,  where  the 
Apostle  tells  us  that  he  too  was  now  *'  al- 
ready being  offered,  and  that  the  time  of 
his  departure  was  at  hand."  In  Lull's  '*  Con- 
templations "  we  read :  ''  As  the  needle  nat- 
urally turns  to  the  north  when  it  is  touched 
by  the  magnet,  so  is  it  fitting,  O  Lord, 
that  Thy  servant  should  turn  to  love  and 
praise  and  serve  Thee ;  seeing  that  out  of 
love  to  him  Thou  wast  willing  to  endure 
such  grievous  pangs  and  sufferings."     And 

again :   ''  Men   are   wont  to  die,  O   Lord, 
134 


Xast   Journey  an5  /IDart^rt)om 

from  old  age,  the  failure  of  natural  warmth 
and  excess  of  cold ;  but  thus,  if  it  be  Thy 
will.  Thy  servant  would  not  wish  to  die; 
he  would  prefer  to  die  in  the  glow  of  love,  ^ 
even  as  Thou  wast  willing  to  die  for 
him."  * 

Other  passages  in  Lull's  writings  of  this 
period,  such  as  the  words  at  the  head  of 
this  chapter,  show  that  he  longed  for  the  ^ 
crown  of  martyrdom.  If  we  consider  the 
age  in  which  Lull  lived  and  the  race  from 
which  he  sprang,  this  is  not  surprising. 
Even  before  the  thirteenth  century,  thou- 
sands of  Christians  died  as  martyrs  to  the 
faith  in  Spain ;  many  of  them  cruelly  tor- 
tured by  the  Moors  for  blaspheming  Mo- 
hammed. 

Among  the   Franciscan  order  a  mania 
for  martyrdom  prevailed.    Every  friar  who 

*"  Liber  Contemplationis, "  cxxix.,  19;  "Vita  Sccunda," 
cap,    iv.,    and    "Liber    Contemplationis,"    cxxx.,    27.     Cf. 

Maclear,  p.  367. 


® 


Biograpbp  ot  IRai^munD  XuU 

was  sent  to  a  foreign  shore  craved  to  win 
the  heavenly  palm  and  wear  the  purple 
passion-flower.  The  spirit  of  the  Crusades 
was  in  possession  of  the  Church  and  its 
leaders,  even  after  the  sevenfold  failure  of 
its  attempts  to  win  by  the  sword.  Bernard 
of  Clairvaux  wrote  to  the  Templars:  "  The 
soldier  of  Christ  is  safe  when  he  slays, 
safer  when  he  dies.  When  he  slays  it 
profits  Christ ;  when  he  dies  it  profits  him- 
self." 

Much  earlier  than  the  end  of  the  Middle 
Ages  the  doctrines  of  martyrdom  had  taken 
hold  of  the  Church.  Stories  of  the  early 
martyrs  were  the  popular  literature  to  fan 
the  flame  of  enthusiasm.     A  martyr's  death 

^  \  was  supposed,  on  the  authority  of  many 
/  Scripture  passages,*  to  cancel  all  sins  of 

(jthe  past  life,  to  supply  the  place  of  baptism. 


*Luke  xH.  50  ;  Mark  x.  39  ;  Matt.  x.  39;  Matt.  v.  10-12. 
Compare  the  teaching  of  Roman  Catholic  commentaries  on 
these  passages. 

136 


Xast  5ournep  an&  /lDart^rt)om 

and  to  secure  admittance  at  once  to  Para- 
dise without  a  sojourn  in  Purgatory.  One 
has  only  to  read  Dante,  the  graphic  painter 
of  society  in  the  Middle  Ages,  to  see  this 
illustrated.  Above  all,  it  was  taught  that 
martyrs  had  the  beatific  vision  of  the  Savior 
(even  as  did  St.  Stephen),  and  that  their 
dying  prayers  were  sure  of  hastening  the 
coming  of  Christ's  kingdom. 

But  the  violent  passions  so  prevalent  and 
the  universal  hatred  of  Jews  and  infidels 
made  men  forget  that  "  not  the  blood  but 
the  cause  makes  the  martyr." 

Raymund  Lull  was  ahead  of  his  age  in 
his  aims  and  in  his  methods,  but  he  was 
not  and  could  not  be  altogether  uninflu- 
enced by  his  environment.  The  spirit  of 
chivalry  was  not  yet  dead  in  the  knight 
who  forty-eight  years  before  had  seen  a 
vision  of  the  Crucified  and  had  been 
knighted  by  the  pierced  hands  for  a  spiri- 
tual crusade.  Like  Heber  he  felt: 
137 


^ 


Blograpbp  ot  IRa^munD  Xull 

The  Son  of  God  goes  forth  to  war, 

A  kingly  crown  to  gain  ; 
His  blood-red  banner  streams  afar 

Who  follows  in  His  train? 

Who  best  can  drink  His  cup  of  wo 

Triumphant  over  pain ; 
Who  patient  bears  His  cross  below 

He  follows  in  His  train. 


"  A  glorious  band,  the  chosen  few 
On  whom  the  Spirit  came  ; 
Twelve  valiant  saints,  their  hope  they  knew 
And  mocked  the  cross  and  flame. 

"  They  climbed  the  steep  ascent  of  heaven 
Through  peril,  toil,  and  pain  ; 
O  God,  to  us  may  grace  be  given 

.      To  follow  in  their  train." 

f 

yThe  dangers  and  difficulties  that  made 

Lull    shrink    back    from    his    journey  at 

Genoa  in  1291  only  urged  him  forward  to 

North  Africa  once  more   in    1314/     His 

love  had  not  grown  cold,  but  burned  the 

brighter  "  with  the  failure  of  natural  warmth 

and  the  weakness  of  old  age."     He  longed 

not  only  for  the  martyr's  crown,  but  also 

once  more  to  see  his  little  band  of  believ- 
^38 


Xagt  5ourne^  an^  /i[^art^t^om 

ers//'Animated  by  these  sentiments,  he 
crossed  over  to  Bugia  on  August  14,  and 
for  nearly  a  whole  year  labored  secretly 
among  a  little  circle  of  converts,  whom  on 
his  previous  visits  he  had  won  over  to  the 
Christian  faith. ^'' 

Both  to  these  converts,  and  to  any  others 
who  had  boldness  to  come  and  join  them 
in  religious  conversation,  Lull  continued  to 
expatiate  on  the  one  theme  of  which  he 
never  seemed  to  tire,  the  inherent  superior- 
ity of  Christianity  to  Islam.  He  saw  that 
the  real  strength  of  Islam  is  not  in  the 
second  clause  of  its  all  too  brief  creed, 
but  in  its  first  clause.  The  Mohammedan 
conception  of  the  unity  and  the  attributes 
of  God  is  a  great  half-truth.  Their  whole 
philosophy  of  religion  finds  its  pivot  in 
their  wrong  idea  of  absolute  monism  in 
the  Deity.  We  do  not  find  Lull  wasting 
arguments  to  disprove  Mohammed's  mis- 
sion, but  presenting  facts  to  show  that  Mo- 
139 


BtoGrapbp  of  1Rapmun^  XuU 

hammed's  conception  of  God  was  deficient 
and  untrue.  If  for  nothing  else  he  de- 
serves the  honor,  yet  this  great  principle 
of  apologetics  in  the  controversy  with 
Islam,  as  first  stated  by  Lull,  marks  him 
the  great  missionary  to  Moslems. 

"If  Moslems,"  he  argued,  "according  to 
their  law  affirm  that  God  loved  man  be- 
cause He  created  him,  endowed  him  with 
noble  faculties,  and  pours  His  benefits 
upon  him,  then  the  Christians  according 
to  their  law  affirm  th^  same.  But  inas- 
much as  the  Christians  believe  more  than 
this,  and  affirm  that  God  so  loved  man 
that  He  was  willing  to  become  man,  to  en- 
dure poverty,  ignominy,  torture,  and  death 
for  his  sake,  which  the  Jews  and  Saracens 
do  not  teach  concerning  Him ;  therefore  is 
the  religion  of  the  Christians,  which  thus 
reveals  a  Love  beyond  all  other  love, 
superior  to  that  of  those  which  reveals  it 

only  in  an  inferior  degree."     Islam  is  a 
140 


1 

V 

f 

...MM 

igi 

&M^i*^ 

k 

1 

S:9^ 

*'*ia      fc;>!  «*,:.  lip  :  ^  < 

«          K 

o 

w  ^ 

o  ^ 

H  ^ 

o  > 

Q  3 

o 


Xast  Journey  anb  jnDart^vbom 

loveless  religion.  Raymund  Lull  believed 
and  proved  that  Love  could  conquer  it. 
The  Koran  denies  the  Incarnation,  and  so 
remains  ignorant  of  the  true  character  not 
only  of  the  Godhead,  but  of  God  (Matt, 
xi.  27). 

At  the  time  when  Lull  visited  Bugia  and 
was  imprisoned,  the  Moslems  were  already 
replying  to  his  treatises  and  were  winning 
converts  from  among  Christians.  He  says : 
"  The  Saracens  write  books  for  the  destruc- 
tion of  Christianity;  I  have  myself  seen 
such  when  I  was  in  prison.  .  .  .  For  one 
Saracen  who  becomes  a  Christian,  ten 
Christians  and  more  become  Mohamme- 
dans. It  becomes  those  who  are  in  power 
to  consider  what  the  end  will  be  of  such  a 
state  of  things.     God  will  not  be  mocked."  * 

Lull  did  not  think,  apparently,  that  lack 
of  speedy  results  was  an    argument    for 

*  Smith:    "  Short  History  of  Christian  Missions,"  pp.  107, 
108. 

141 


Bto^rapbi^  of  IRapmun^  XuU 

abandoning  the  work  of  preaching  to  Mos- 
lems the  unsearchable  riches  of  Christ. 

"  High  failure,  towering  far  o'er  low  success, 
Firm  faith,  unwarped  by  others'  faithlessness, 
Which,  like  a  day  brightest  at  eventide, 
Seemed  never  half  so  deathless,  till  he  died." 

For  over  ten  months  the  aged  missionary 
dwelt  in  hiding,  talking  and  praying  with 
his  converts  and  trying  to  influence  those 
who  were  not  yet  persuaded.  His  one 
w^eapon  was  the  argument  of  God's  love 
in  Christ,  and  his  "shield  of  faith"  was 
that  of  medieval  art  which  so  aptly  sym- 
bolizes the  doctrine  of  the  Holy  Trinity. 
So  lovingly  and  so  unceasingly  did  Lull 
urge  the  importance  of  this  doctrine  that 
we  have  put  the  scutu77t  fidei  on  the  cover 
,of  this  biography. 

Of  the  length,  breadth,  depth,  and  height 

of  the  love  of  Christ,  all  Lull's  devotional 

writings  are  full.     This,  according  to  all 

his  biographers,  was  his  last  theme  also  at 

Bugia. 

142 


Xast  Journei?  an^  /IDartvrbom 

-iff ' — " 

/^At  length,  weary  of  seclusion,  and  long- 
'ing  for  martyrdom,  he  came  forth  into  the 
open  market  and  presented  himself  to  the  Py^ 
people  as  the  same  man  whom  they  had 
once  expelled  from  their  town.  It  was 
Elijah  showing  himself  to  a  mob  of  Ahabs ! 
Lull  stood  before  them  and  threatened 
them  with  divine  wrath  if  they  still  per- 
sisted in  their  errors.  He  pleaded  with 
love,  but  spoke  plainly  the  whole  truth. 
The  consequences  can  be  easily  anticipated. 
Filled  with  fanatic  fury  at  his  boldness,  and 
unable  to  reply  to  his  arguments,  the  popu- 
lace seized  him,  and  dragged  him  out  of 
the  town;  there  by  the  command,  or  at 
least  the  connivance,  of  the  king,,  he  was 
stoned  on  the  30th  of  June,  1315.  ' 

Whether  Raymund  Lull  died  on  that 
day  or  whether,  still  alive,  he  was  rescued 
by  a  few  of  his  friends,  is  disputed  by  his 
biographers.  According  to  the  latter  idea 
his  friends  carried  the  wounded  saint  to 

M3 


IBiOQvapb^  of  IRapmunt)  XuU 

the  beach  and  he  was  conveyed  in  a  vessel 
to  Majorca,  his  birthplace,  only  to  die  ere  he 
reached  Palma.  According  to  other  ac- 
counts, which  seem  to  me  to  carry  more 
authority,  Lull  did  not  survive  the  stoning 
by  the  mob,  but  died,  like  Stephen,  outside 
the  city.  Also  in  this  case,  devout  men 
carried  Lull  to  his  burial  and  brought  the 
body  to  Palma,  Majorca,  where  it  was  laid 
to^st  in  the  church  of  San  Francisco. 
'^ Kn  elaborate  tomb  was  afterward  built 
in  this  church  as  a  memorial  to  Lull.  Its 
date  is  uncertain,  but  it  is  probably  of  the 
fourteenth  century.  yAbove  the  elaborately 
carved  panels  of  rtiarble  are  the  shields  or 
coat-of-arms  of  Raymund  Lull;  on  either 
side  are  brackets  of  metal  work  to  hold 
candles.  The  upper  horizontal  panel 
shows  Lull  in  repose,  in  the  garb  of  a 
Franciscan,  with  a  rosary  on  his  girdle, 
and  his  hands  in  the  attitude  of  prayer. 

May  we  not  believe  that  this  was  his 

144 


■f^  '-.    '  -  ■^/•*:, -J-i--  UMf  SffP*- J^Wti^ 


4' 


TOMB    Ob     RAVMUND    LULL    IN    CHURCH    OF    SAN 
FRANCISCO,    PALMA,    MAJORCA. 


last  Journey  anb  /IDarti^rbom 

attitude  when  the  angry  mob  caught  up 
stones,  and  crash  followed  crash  against 
the  body  of  the  aged  missionary?  Per- 
haps not  only  the  manner  of  his  death  but 
his  last  prayer  was  like  that  of  Stephen  the 
first  martyr. 

It  was    the    teaching  of    the  medieval 
Church  that  there  are  three  kinds  of  mar- 
tyrdom :  The  first  both  in  will  and  in  deed, 
which  is  the  highest;   the  second,  in  will 
but  not  in  deed ;  the  third,  in  deed  but  not 
in  will.     St.  Stephen  and  the  whole  army 
of   those   who  were   martyred   by   fire   or 
sword  for  their  testimony  are  examples  of 
the  first  kind  of  martyrdom.     St.  John  the 
Evangelist  and  others  like  him  who  died 
n  exile  or  old  age  as  witnesses  to  the  truth 
at  without  violence,  are  examples  of  the 
icond  kind.     The  Holy  Innocents,  slain 
.y   Herod,  are  an  example   of  the   third 
:ind.     Lull    verily  was  a   martyr    in  will 

and  in  deed.     Not  only  at  Bugia,  when  he 
145 


JBloarapb^  of  1Ra]?mun^  Xull 

fell  asleep,  but  for  all  the  years  of  his  long 
life  after  his  conversion,  he  was  a  witness 
to  the  Truth,  ever  ready  "  to  fill  up  that 
which  is  behind  of  the  afflictions  of  Christ " 
in  his  flesh  "for  His  body's  sake  which  is 
the  Church." 
/,f  To  be  stoned  to  death  while  preaching 
,/  the  love  of  Christ  to  Moslems — that  was 
the  fitting  end  for  such  a  life.     ''  Lull,"  says 
Noble,  "  was  the  greatest  of  medieval  mis- 
sionaries, perhaps  the  grandest  of  all  mis- 
sionaries from  Paul  to  Carey  and  Living- 
stone.    His  career  suggests  those  of  Jonah 
the    prophet,    Paul    the    missionary,   and 
Stephen  the  martyr.     Tho  his  death  was 
(  virtually    self-murder,    its    heinousness    is 
^    -  lessened  by  his  homesickness  for  heaven, 
his  longing  to  be  with  Christ,  and  the  sub- 
Llimity  of  his  character  and  career." 


1 


146 


CHAPTER  X 

"WHO    BEING    DEAD    YET 
SPEAKETH  " 

' '  He  who  loves  not  lives  not ;  he  who  lives  by  the  Life  can 
not  die." — Raymund  Lull. 

'•  One  step  farther,  but  some  slight  response  from  his 
church  or  his  age,  and  Raymund  Lull  would  have  anticipated 
William  Carey  by  exactly  seven  centuries," — George  Smith. 

Neander  does  not  hesitate  to  compare 
Raymund  Lull  with  Anselm,  whom  he  re- 
sembled in  possessing  the  threefold  talents 
uncommon  among  men  and  so  seldom 
found  in  one  character:  namely,  a  powerful 
intellect,  a  loving  heart,  and  efficiency  in 
practical  things.  If  we  acknowledge  that 
Lull  possessed  these  three  divine  gifts,  we 
at  once  place  him  at  the  front  as  the  true 
type  of  what  a  missionary  to  Moslems 
should  be  to-day. 

147 


BfoGtapbi?  of  Ifta^mvinb  OLull 

He,  whom  Helfferlch  calls  ''the  most 
remarkable  figure  of  the  Middle  Ages," 
being  dead  yet  speaketh.  The  task  which 
he  first  undertook  is  still  before  the  Church- 
unaccomplished.  The  modern  missionary 
to  Islam  can  see  a  reflection  of  his  own 
trials  of  faith,  difficulties,  temptations, 
hopes,  and  aspirations  in  the  story  of  Lull. 
Only  with  his  spirit  of  self-sacrifice  and  en- 
thusiasm can  one  gird  for  the  conflict  with 
this  Goliath  of  the  Philistines,  who  for 
thirteen  centuries  has  defied  the  armies  of 
the  Living  God. 

Lull's  writings  contain  glorious  watch- 
words for  the  spiritual  crusade  against 
Islam  in  the  twentieth  century.  How  up- 
to-date  is  this  prayer  which  we  find  at  the 
close  of  one  of  his  books :  "  Lord  of  heaven, 
Father  of  all  times,  when  Thou  didst  send 
Thy  Son  to  take  upon  Him  human  nature. 
He  and  His  apostles  lived  in  outward  peace 

with  Jews,  Pharisees,  and  other  men;  for 
148 


never  by  outward  violence  did  they  capture 
or  slay  any  of  the  unbelievers,  or  of  those 
who  persecuted  them.  Of  this  outward 
peace  they  availed  themselves  to  bring  the 
erring  to  the  knowledge  of  the  truth  and 
to  a  communion  of  spirit  with  themselves. 
And  so  after  Thy  example  should  Chris- 
tians conduct  themselves  toward  Moslems ; 
but  since  that  ardor  of  devotion  which 
glowed  in  apostles  and  holy  "men  of  old  no 
longer  inspires  us,  love  arid  devotion  through 
almost  all  the  world  have  grown  cold,  and 
therefore  do  Christians  expend  their  efforts 
far  more  in  the  outward  than  in  the  spiri- 
tual conflict !' 

England's  war  in  the  Sudan  cost  more 
in  men  and  money  a  hundred  times  than 
all  missions  to  Moslems  in  the  past  cen- 
tury! Yet  the  former  was  only  to  put 
down  a  Moslem  usurper  by  fire  and  sword ; 
the  latter  represents  the  effort  of  Christ- 
endom to  convert  over  two  hundred  mil- 
149 


Bioarapb^  of  IRa^munt)  Xull 

lions  of  those  who  are  in  the  darkness  of 
Islam. 

There  was  a  thousandfold  more  enthu- 
siasm in  the  dark  ages  to  wrest  an  empty 
sepulcher  from  the  Saracens  than  there  is 
in  our  day  to  bring  them  the  knowledge  of 
a  living  Savior.  Six  hundred  years  after 
Raymund  Lull  we  are  still  "playing  at 
missions"  as  far  as  Mohammedanism  is 
concerned.  For  there  are  more  mosques 
in  Jerusalem  than  there  are  missionaries  in 
all  Arabia;  and  more  millions  of  Moslems 
unreached  in  China  than  the  number  of 
missionary  societies  that  work  for  Moslems 
in  the  whole  world ! 

In  North  Africa,  where  Lull  witnessed 
to  the  truth,  missions  to  Moslems  were  not 
begun  again  until  1884.  Now  there  is 
again  daybreak  in  Morocco,  Tripoli,  Tunis, 
Algiers,  and  Egypt.  Yet  how  feeble  are 
the  efforts  in  all  Moslem  lands  compared 

v/ith    the    glorious    opportunities!      How 

150 


vast  is  the  work  still  before  us,  six  hundred 
years  after  Lull ! 

According  to  recent  and  exhaustive 
statistics,  the  population  of  the  Moham- 
medan world  is  placed  at  259,680,672.*  Of 
these  11,515,402  are  in  Europe,  171,278,008 
are  in  Asia,  19,446  are  in  Australasia,  76,- 
818,253  are  in  Africa,  and  49,563  are  in 
North  and  South  America.  Three  per 
cent,  of  Europe's  population  is  Moslem; 
Asia  has  18  per  cent.,  and  Africa  t,7  per 
cent.  Out  of  every  100  souls  in  the  world 
16  are  followers  of  Mohammed.  Islam's 
power  extends  in  many  lands,  from  Canton 
to  Sierra  Leone,  and  from  Zanzibar  to  the 
Caspian  Sea. 

Islam  is  growing  to-day  even  faster  in 
some  lands  than  it  did  in  the  days  of  Lull. 
And  yet  in  other  lands,  such  as  European 
Turkey,  Caucasia,  Syria,    Palestine,    and 

*  Dr.  Hubert  Jansen's  "  Verbreitung  des  Islams,"  Berlin, 
1897  ;  a  marvel  of  research  and  accuracy. 


Bfograpb^  of  IRa^munb  XuU 

Turkestan,  the  number  of  Moslems  is  de- 
creasing. In  Lull's  day  the  empire  of 
Moslem  faith  and  Moslem  politics  nearly 
coincided.  Nowhere  was  there  real  liberty, 
and  all  the  doors  of  access  seemed  barred. 
Now  five-sixths  of  the  Moslem  world  are 
accessible  to  foreigners  and  missionaries; 
but  not  one-sixtieth  has  ever  been  occupied 
by  missions.  There  are  no  missions  to  the 
Moslems  of  all  Afghanistan,  Western 
Turkestan,  Western,  Central,  and  South- 
ern Arabia,  Southern  Persia,  and  vast  re- 
gions in  North  Central  Africa. 

Mission  statistics  of  direct  work  for  Mos- 
lems are  an  apology  for  apathy  rather  than 
an  index  of  enterprise.  The  Church  for- 
got its  heritage  of  Lull's  great  example 
and  was  ages  behind  time.  To  Persia,  one 
thousand  years  after  Islam,  the  first  mis- 
sionary came;  Arabia  waited  twelve  cen- 
turies ;  in  China  Islam  has  eleven  hundred 

years  the  start.    This  neglect  appears  the 
152 


more  inexcusable  if  we  consider  the  great 
opportunities  of  to-day.  More  than  125,- 
000,000  Moslems  are  now  under  Christian 
rulers.  The  keys  to  every  gateway  in  the 
Moslem  world  are  to-day  in  the  political 
grasp  of  Christian  Powers,  with  the  excep- 
tion of  Mecca  and  Constantinople.  Think 
only,  for  example,  of  Gibraltar,  Algiers, 
Cairo,  Tunis,  Khartum,  Batoum,  Aden, 
and  Muskat,  not  to  speak  of  India  and  the 
farther  East.  It  is  impossible  to  enforce 
the  laws  relating  to  renegades  from  Islam 
under  the  flag  of  the  "  infidel."  One  could 
almost  visit  Mecca  as  easily  as  Lull  did 
Tunis  were  the  same  spirit  of  martyrdom 
alive  among  us  that  inspired  the  pioneer 
of  Palma.  The  journey  from  London  to 
Bagdad  can  now  be  accomplished  with  less 
hardship  and  in  less  time  than  it  must 
have  taken  Lull  to  go  from  Paris  to 
Bugia. 

How  much  more  promising  too  is  the 

'S3 


Bto^rapb^  of  IRa^mun^  XuU 

condition  of  Islam  to-day!  The  philo- 
sophical disintegration  of  the  system  began 
very  early,  but  has  grown  more  rapidly  in 
the  past  century  than  in  all  the  twelve  that 
preceded.  The  strength  of  Islam  is  to  sit 
still,  to  forbid  thought,  to  gag  reformers, 
to  abominate  progress.  But  the  Wahabis 
"drew  a  bow  at  a  venture"  and  smote 
their  king  ''  between  the  joints  of  the  har- 
ness." Their  exposure  of  the  unorthodoxy 
of  Turkish  Mohammedanism  set  all  the 
world  thinking.  Abd-ul-Wahab  meant  to 
reform  Islam  by  digging  for  the  original 
foundations.  The  result  was  that  they 
now  must  prop  up  the  house!  In  India 
they  are  apologizing  for  Mohammed's 
morals  and  subjecting  the  Koran  to  higher 
criticism.  In  Egypt  prominent  Moslems 
advocate  abolishing  the  veil.  In  Persia 
the  Babi  movement  has  undermined  Islam 
everywhere.     In  Constantinople  they  are 

trying  to  put  new  wine  into  the  old  skins 
154 


^^Mbo  Being  5)ea5  tfet  Speahetb" 

by  carefully  diluting  the  wine;  the  New 
Turkish  party  is  making  the  rent  of  the 
old  garment  worse  by  its  patchwork  pol- 
itics. 

In  addition  to  all  this,  the  Bible  now 
speaks  the  languages  of  Islam,  and  is 
everywhere  preparing  the  way  for  the  con- 
quest of  the  cross.  Even  in  the  Moslem 
world,  and  in  spite  of  all  hindrances,  "  it  is 
daybreak  everywhere."  The  great  lesson 
of  Lull's  life  is  that  our  weapons  against  Q/ 
Islam  should  never  be  carnal.  Love,  and 
love  alone,  will  conquer.  But  it  must  be 
an  all-sacrificing,  an  all-consuming  love — a 
love  that  is  faithful  unto  death. 

"  Taking  him  all  in  all,"  says  Noble, 
"  Lull's  myriad  gifts  and  graces  make  him 
the  evening  and  the  morning  star  of  mis- 
sions." He  presaged  the  setting  of  medi- 
eval missions  and  heralded  the  dawn  of  the 
Reformation.      The  story  of  his  life  and 

labors  for  Moslems  in  the  dark  ages  is  a 

155 


Blo^rapbi^  of  IRapmunb  Xull 

challenge  of  faith  to  us  who  live  in  the 
light  of  the  twentieth  century  to  follow 
in  the  footsteps  of  Raymund  Lull  and 
win  the  whole  Mohammedan  world  for 
Christ. 


156 


BIBLIOGRAPHY 
A.  Books  Written  by  Raymund  Lull 

[One  of  Lull's  biographers  states  that  the  works  of 
Lull  numbered  four  thousand.  Many  of  these  have 
been  lost.  Of  his  writings  in  Latin,  Catalonian,  and 
Arabic  it  is  said  that  one  thousand  were  extant  in  the 
fifteenth  century.  Only  two  hundred  and  eighty-two 
were  known  in  1721  to  Salzinger  of  Mainz,  and  yet  he 
included  only  forty-five  of  these  in  his  collected  edition 
of  Lull's  works  in  ten  volumes.  It  is  disputed  whether 
volumes  seven  and  eight  actually  appeared.  Some  of 
Lull's  unpublished  works  are  to  be  found  in  the  Impe- 
rial Library,  the  libraries  of  the  Arsenal  and  Ste.  Gen- 
evieve at  Paris,  also  in  the  libraries  of  Angers,  Amiens, 
the  Escurial,  etc.  Most  of  his  books  were  written  in 
Latin  ;  some  first  in  Catalonian  and  then  translated  by 
his  pupils,  others  only  in  the  Catalonian  or  in  Arabic. 
In  the  "Acta  Sanctorum,"  vol.  xxvii.,  page  640  et  seg., 
we  find  the  following  classified  catalog  of  three  hun- 
dred a?id  twenty -one  books  by  Raymund  Lull.] 

§  I.  Books  071  General  Arts, 

1.  Ars  generalis. 

2.  Ars  brevis 

3.  Ars  generalis  ultima. 

157 


3BtOQtapbig  of  IRapmunb  Xull 

4.  Ars  demonstrativa  veritatis. 

5.  Ars  altera  demonstrativa  veritatis. 

6.  Compendium  artis  demonstrativae. 

7.  Lectura  super  artem  demonstrativae. 

8.  Liber  correlativorum  innatorum. 

9.  Ars  inventiva  veritatis. 

10.  Tabula  generalis  ad  omnes  scientias  applicabilis. 

11.  Ars  expositiva. 

12.  Ars  compendiosa  inveniendi  veritatem. 

13.  Ars  alia  compendiosa. 

14.  Ars  inquirendi  particularia  in  universalibus. 

15.  Liber  propositionum  secundum,  etc. 

16.  Liber  de  descensu  intellectus. 

17.  Ars  penultima. 

18.  Ars  scientise  generalis. 

19.  Lectura  alia  super  artem  inventivam  veritatis. 

20.  De  conditionibus  artis  inventivae. 

21.  Liber  de  declaratione  scientise  inventivae. 
82.  Practica  brevis  super  artem  brevem. 

23.  Liber  de  experientia  realitatis  artis. 
34.  Liber  de  mixtione  principiorum. 

25.  Liber  de  formatione  tabularum. 

26.  Lectura  super  tabulam  generalem. 

27.  Practica  brevis  super  ecamdem. 

28.  Lectura  super  tertiani  figuram  tabul»  generalli. 

29.  Liber  facilis  scientise. 

30.  De  qusestionibus  super  eo  motis. 

31.  Liber  de  significatione. 

32.  Liber  magnus  demonstrationus. 

33.  Liber  de  lumine. 

34.  Liber  de  inquisitione  veri  et  boni  in  omnia  mate- 

ria. 

35.  Liber  de  punctis  transcendentibut. 

«S8 


Btbltoorapb^ 


36.  Ars  intellectus. 

37.  De  modo  natural!  intelligendi  in  omni  scientia. 

38.  De  inventione  intellectus. 

39.  De  refugio  intellectus. 

40.  Ars  voluntatis. 

41.  Ars  amativa  boni. 

42.  Ars  alia  amativa  (it  begins  Ad  recognoscendum). 

43.  Ars  alia  amativa  (it  begins  Deus  benedictus). 

44.  Ars  memorativa. 

45.  De  quaestionibus  super  ea  motis. 

46.  Ars  alia  memorativa. 

47.  De  principio,  medio  et  fine. 

48.  De  differentia,  concordantia,  et  contrarietate. 

49.  De  equalitate,  majoritate,  et  minoritate. 

50.  De  fine  et  majoritate. 

51.  Ars  consilii. 

52.  Liber  alius  de  consilio. 

53.  Liber  de  excusatione  Raymundi. 

54.  Liber  ad  intelligendum  doctores  antiques. 

55.  Ars  infusa. 

56.  Art  de  fer  y  soltar  questions    (Catalan) . 

57.  Fundamentum  artis  generalis. 

58.  Supplicatio  Raymundi  ad  Parienses. 

59.  Liber  ad  memoriam  confirmandam. 

60.  Liber  de  potentia  objecta  et  actu. 

61.  Ars  generalis  rhythmica. 

§  n.  Books  on  Grammar  and  Rhetoric. 

62.  Ars  grammaticae  speculativse  completissima. 

63.  Ars  grammaticae  brevis. 

64.  Ars  rhetoricae. 

65.  Rhetorica  Lulli. 


JBioarapb^  of  IRapmunb  Xull 


§  III.  Books  on  Logic  and  Dialectics. 

66.  Liber  qui  vocatur  logica  de  Grozell  (versu  vulgari) . 

67.  Logica  parva. 

68.  Logica  nova. 

69.  Dialecticam  seu  logicam  novam. 

70.  Liber  de  novo  modo  deraonstrandi. 

71.  Liber  de  fallaciis. 

72.  Logica  alia  de  quinque  arboribus. 

73.  Liber  de  subjecto  et  prsedicato. 

74.  Liber  de  conversione  subjecti  et  praedicati,  etc. 

75.  Liber  de  S3dlogismis. 

76.  Liber  de  novis  fallaciis. 

77.  Liber  de  modo  naturali  et  syllogistico. 

78.  Liber  de  affirmatione  et  negatione  et  causa  oarum. 

79.  Liber  de  quinque  prsedicabilibus. 

80.  Liber  qui  dicitura  fallacia  Raymundi. 

§  IV.  Books  on  Philosophy. 

81.  Liber  lamentationes  duodecim  princip.  philosoph. 

82.  Liber  de  principiis  philosophise. 

83.  Liber  de  ponderositate  et  levitate  elementorum. 

84.  Liber  de  anima  rational!. 

85.  Liber  de  reprobatione  errorum  Averrois. 

86.  Liber  contra  ponentes  aeternitatem  mundi. 

87.  Liber  de  qusestionibus, 

88.  Liber  de  actibus  potentiarum,  etc. 

89.  Liber  de  anima  vegetativa  et  sensitiva. 

90.  Physica  nova. 

91.  De  Natura. 

92.  Ars  philosophiae. 

160 


Bibltootapbi^ 


93.  De  coiisequentiis  philosophiae. 

94.  Liber  de  geiieratione  et  corruptione. 

95.  Liber  degraduatione  elementorum. 

96.  Liber  super  figura  elementari. 

97.  Liber  de  qualitatibus,  etc.,  elementorum. 

98.  Liber  de  olfactu. 

99.  Liber  de  possibili  et  impossibili. 

100.  Ars  compendiosa  principorium  philosophise, 
loi.  Liber  de  intensitate  et  extensitate. 

§  V.  Books  on  Metaphysics. 

102.  Metaphysica  nova. 

103.  Liber  de  ente  reali  et  rationis. 

104.  De  proprietatibus  rerura. 

105.  Liber  de  homine. 

106.  De  magnitudine  et  parvitate  hominis. 

§  VL  Books  on  Various  Arts  and  Sciences. 

107.  Ars  politica. 

108.  Liber  militise  secularis. 

109.  Liber  de  militia  clerical!, 
no.  Ars  de  Cavalleria. 

111.  Tractatus  de  astronomia. 

112.  Ars  astrologise. 

113.  Liber  de  planetis. 

114.  Geometria  nova. 

115.  Geometria  magna. 

116.  De  quadrangulatura  et  triangulatura  circuli. 

117.  Ars  cognoscendi  Deum  per  gratiam. 

118.  Ars  arithmetica. 

119.  Ars  divina. 

161 


MoQva^bv  ot  IRa^munD  Xull 


§  VII.  Books  on  Medicine. 

120.  Ars  de  principiis  et  gradibus  medicinae. 

121.  Liber  de  regionibus  infirmitatis  et  sanitatii. 

122.  Liber  de  arte  medicinae  compendiosa. 

123.  Liber  de  pulsibus  et  urinis. 

124.  Liber  de  aquis  et  oleis. 

125.  Liber  de  medicina  theorica  et  practica. 

126.  Liber  de  instrumento  intellectus  in  medicina. 

§  VIII.  Books  on  Jurisprudense, 

127.  Ars  utriusque  juris. 

128.  Ars  juris  particularis. 

129.  Ars  principiorura  juris. 

130.  Ars  de  jure. 

§  IX.  Books  of  Devotion  and  Contemplation, 

131.  Liber  natalis  pueri  Jesu. 

132.  Liber  de  decem  modis  contemplandi  Deum. 

133.  Liber  de  raptu. 

134.  Liber  contemplationis  in  Deo. 

135.  Liber  Blancherna  (also  written,  Blanquerna), 

136.  Liber  de  orationibus  et  contemplationibus. 

137.  Liber  de  meditationibus,  etc. 

138.  Liber  de  laudibus  B.  Virginis  Marias. 

139.  Liber  appelatus  clericus  sive  pro  clericis. 

140.  Phantasticum  (an  autobiography) . 

141.  Liber  de  confessione. 

142.  Liber  de  orationibus. 

143.  Philosophia  amoris. 

144.  Liber  Proverbiorum. 

162 


Bibltograpb^ 


145.  Liber  de  centum  nominibus  Dei. 

146.  Orationes  per  regulas  artis,  etc. 

147.  Horse  Deiparse  Virginis,  etc. 

148.  Elegiacus  Virginis  planctus. 

149.  Lamentatio,  seu  querimonia  Raymundi. 

150.  Carmina  Raymundi  consolatoria. 

151.  Mille  proverbia  vulgaria. 

152.  Versus  vulgares  ad  regem  Balearium, 

153.  Tractatus  vulgaris  metricus  septem  articulos  fidei 
demonstrans. 

154.  Liber  continens  confessionem. 

155.  Primum  volumen  contemplationum. 

156.  Secundum  volumen  contemplationum. 

157.  Tertium  volumen  contemplationum. 

158.  Quartern  volumen  contemplationum. 

159.  De  centum  signis  Dei. 

160.  De  centum  dignitatibus  Dei. 

161.  Liber  de  expositione  rationis  Dominica. 

162.  Liber  alius  de  eodem. 

163.  Liber  de  Ave  Maria. 

164.  Liber  dictus,  Parvum  contemplatorium. 

165.  Liber  de  praeceptis  legis  .  .  .  et  sacramentis,  etc. 

166.  Liber  de  virtutibus  et  peccatis. 

167.  Liber  de  compendiosa  contemplatione, 

168.  Liber  Orationum. 

169.  Liber  de  Orationibus  per  decem  regulas. 

170.  Liber  de  viis  Paradisi  et  viis  Inferni. 

171.  Liber  de  orationibus  et  contemplationibus. 

172.  Liber  dictus,  Opus  bonum. 

173.  Liber  de  conscientia. 

174.  Liber  de  gaudiis  Virginis, 

175.  Liber  de  septem  horis  officii  Virginii. 

176.  Liber  alius  ejusdem  argumenti. 

163 


BiOGrapbp  of  1Rapmou^  Xull 

177.  Planctus  dolorosus  Dominse  nostrse,  etc. 

178.  Ars  philosophiae  desideratse  (ad  suum  filium). 

179.  Ars  coutitendi. 

180.  Liber  de  doctrina  puerili. 

181.  Doctrina  alia  puerilis  parva. 

182.  Liber  de  prima  et  secunda  intentionibus. 

183.  Blancherna  magnus. 

184.  Liber  de  placida  visione. 

185.  Liber  de  consolatione  eremitica. 

186.  Ars  ut  ad  Deum  cognoscendum,  etc. 

187.  Liber  ducentorum  carminum. 

188.  Liber  de  vita  divina. 

189.  Liber  de  definitionibus  Dei. 

190.  Primo  libre  el  desconsuelo  de  Ramon  (Catalan). 

191.  Liber  hymnorum. 

192.  Liber  sex  raille  proverbiorum  in  omnia  materia. 

§  X.  Books  of  Serinons,  or  on  Preaching. 

193.  Ars  prsedicabilis. 

194.  Liber  super  quatiior  sensiis  S.  Scripturae. 

195.  Ars  prsedicandi  major, 

196.  Ars  praedicandi  minor. 

197.  Liber  quinquaginta  duorum  sermonum,  etc. 

198.  Commentaria  in  primordiale  Evang.  Joannis, 

§  XL  Books  on    Various   Subjects    {Libri  Quodhbe- 
tales) . 

199.  Liber  primae  et  secundse  intentionis. 

200.  Liber  de  miraculis  cceli  et  mundi. 

201.  Arbor  scientise, 

202.  Liber  qusestionum  super  artem,  etc. 

164 


BlbliOGtapb^ 


203.  Liber  de  fine. 

204.  Consilium  Raymuudi. 

205.  Liber  de  acqnisitione  terrae  sanctse. 

206.  Liber  de  Anti-Christo. 

207.  Liber  de  mirabilibus  orbis. 

208.  Liber  de  civitate  mundi, 

209.  Liber  variarum  quaestionura. 

210.  Liber  de  gradii  superlative. 

211.  Liber  de  virtute  veniali  et  mortali. 

§  Xn.  Books  of  Disputation  and  Controversy. 

212.  Liber  de  gentili  et  tribus  sapientibus. 

213.  Tractatus  de  articulis  fidei. 

214.  De  Deo  ignoto  et  de  mundo  ignoto. 

215.  Liber  de  efficiente  et  effectu. 

216.  Disputatio  Raymundi  et  Averroistse  de  quinque 

qusestionibus. 

217.  Liber  contradictiones  inter  Raymund  et  Averrois- 

tam,  de  mysterio  trinitatis. 

218.  Liber  alius  de  eodem. 

219.  Liber  de  forma  Dei. 

220.  Liber  utrum  fidelis  possit  solvere  objectiones,  etc. 

221.  Liber  disputationis  intellectus  et  fidei, 

222.  Liber  appellatus  apostrophe. 

223.  Liber  de  demonstratione  per  aequiparantiam. 

224.  Liber  de  convenientia  quam  habent  fides  et  intel- 

lectus. 

225.  Liber  de  iis  quae  homo  de  Deo  debet  credere. 

226.  Liber  de  substantia  et  accidente. 

227.  Liber  de  Tinitate  in  Unitate. 

228.  Disputatio  Raymundi  Lulli  et  Homerii  Saraceni. 

229.  Disputatio  quinque  hominum  sapientum. 

165 


Bio0tapbp  ot  1Ra^mun^  Xull 

230.  Liber  de  existentia  et  agentia  Dei  contra  Averroem. 

231.  Declaratio  Raymundi  Lulli,  etc. 

232.  De  significatione  fidei  et  intellectus. 

233.  Ars  theologi  et  philosophise  contra  Averroem. 

234.  Liber  de  spiritu  sancto  contra  Grsecos. 

235.  Quod  in  Deo  non  sint  plures  quam  tres  personae. 

236.  De  non  multitudine  esse  divini. 

237.  Quid  habeat  homo  credere. 

238.  De  ente  simpliciter  per  se  contra  Averrois. 

239.  De  perversione  entis  removenda. 

240.  De  minori  loco  ad  majorem  ad  probandam  Trini- 

tatem. 

241.  De  concordantia  et  contrarietate. 

242.  De  probatione  unitatis  Dei,  Trinitatis,  etc. 

243.  De  qusestione  quadam  valde  alta  et  profunda. 

244.  Disputatio  trium  sapientum, 

245.  Liber  de  reprobatione  errorem  Averrois. 

246.  Liber  de  meliore  lege. 

247.  Liber  contra  Judseos. 

248.  Liber  de  reformatione  Hebraica. 

249.  Liber  de  participatione  Christianorum  et  Saracen- 

orum. 

250.  De  adventu  Messise  contra  Judaeos. 

251.  Liber  de  vera  credentia  et  falsa. 

252.  Liber  de  probatione  articulorum  fidei. 

253.  Disputatio  Petri  clerici  et  Raymund  Phantastici. 

254.  Liber  dictus,  Doraine  quse  pars? 

255.  De  probatione  fidei  Catholicse, 

256.  Tractatus  de  modo  convertendi  infidelM. 
357.  De  duobus  setibus  finalibus. 


i€6 


Blbltoarapb^ 


§  XIII.  Books  071  Theology. 

258.  Liber  qusest.  super  quatuor  libros  sententiarum. 

259.  Qusestiones  magistri  Thomae,  etc. 

260.  Liber  de  Deo. 

261.  Liber  de  ente  simpliciter  absolute. 

262.  Liber  de  esse  Dei. 

263.  Liber  de  principiis  Theologiae. 

264.  Liber  de  consequentiis  Theologiae. 

265.  De  investigatione  divinarum  dignitatum. 

266.  Liber  de  Trinitate. 

267.  Liber  de  Trinitate  trinissima. 

268.  De  inventione  Trinitatis. 

269.  De  unitate  et  pluralitate  Dei. 

270.  De  investigatione  vestigioruni,  etc. 

271.  De  divinis  dignitatibus, 

272.  De  propriis  rationibus  divinis. 

273.  De  potestate  divinarum  rationum. 

274.  De  infinitate  divinarum  dignitatum. 

275.  De  actu  majori,  etc. 

276.  De  definitionibus  Dei. 

277.  De  nomine  Dei. 

278.  De  ( ?)  Dei. 

279.  De  natura  Dei. 

280.  De  vita  Dei. 

281.  De  est  Dei. 

282.  De  esse  Dei. 

283.  De  essentia  et  esse  Dei. 

284.  De  forma  Dei. 

285.  De  inventione  Dei. 

286.  De  memoria  Dei. 

287.  De  unitate  Dei. 

167 


BlOGtapb^  of  IRai^munb  Xull 

288.  De  voluntate  Dei  absoluta  et  ordinaria. 

289.  De  potestate  Dei. 

290.  De  potestate  pura. 

291.  De  potestate  Dei  infinita  et  ordinaria. 

292.  De  divina  veritate. 

293.  De  bonitate  pura. 

294.  De  productione  divina. 

295.  De  scientia  perfecta. 

296.  De  majori  agentia  Dei. 

297.  De  infinito  Esse. 

298.  De  perfecto  Esse. 

299.  De  ente  infinito. 

300.  De  ente  absolute. 

301.  De  objecto  infinito. 

302.  De  inveniendo  Deo. 

303.  Liber  de  Deo. 

304.  De  Deo  majori  et  minori. 

305.  De  Deo  et  mundo  et  convenienta  corum  in  Jesu 

Christo. 

306.  Liber  de  Deo  et  Jesu  Christo. 

307.  De  Incarnatione. 

308.  Liber  ad  intelligendam  Deum. 

309.  Propter  bene  intelligere  diligere  et  possificare, 

310.  De  preedestinatione  et  libero  arbitrio. 

311.  Liber  alius  de  prsedestinatioue, 

312.  Liber  de  natura  angelica. 

313.  Liber  de  locutione  angelorum. 

314.  Liber  de  bierarchiis  et  ordinibus  angelorum. 

315.  De  angelis  bonis  et  malis. 

316.  Liber  de  conceptu  virginali. 

317.  Liber  alius  conceptu  virginali. 

318.  Liber  de  creatione. 

319.  Liber  de  justitia   Dei. 

168 


JBibltOGtapb^ 


320.  Liber  de  conceptione  Virginis  Mariae. 

321.  Liber  de  angelis. 

In  addition  to  this  long  list  of  works  on  every  con- 
ceivable science  the  author  of  the  "Acta  Sanctorum" 
gives  a  list  of  forty-one  books  on  magic  and  alchemy 
wrongly  attributed  to  Lull  or  published  under  his  name 
by  others  of  his  age. 

The  following  of  Lull's  works  \weTQ printed : 

Collected  works  of  Lull,   10  vols.     Salzinger,    Mainz, 

1721-42. 
Collected  works  of  Lull  [?].     Rossel6,  Palma,  1886. 
Ars  Magna  generalis  ultima.     Majorca,  1647. 
Arbor  Scientise.     Barcelona,  1582. 
Liber  Qusestionum  super  quatuor,  etc.     Lyons,  1451. 
Quaestiones  Magistri,  etc.     Lyons,  1451. 
De  articulis  fidei,  etc.     Majorca,  1578. 
Controversia  cum  Homerio  Sarraceno.     Valencia,  1510. 
De  demonstratione  Trinitatis,  etc.     Valencia,  1510. 
Libri  duodecem  princip.,  etc.     Strasbourg,  1517. 
Philosophise  in   Averrhoistas,  etc.     Paris,  1516. 
Phantasticus.     Paris,  1499. 

Lull's  Catalonian  poetry  and  proverbs  can  be  found 
in  collections  of  Provence  literature  ;  see  especially  the 
life  of  Lull  by  Adolf  Helfferich. 


B.  Books  about  Raymupd  Lull 

Bouvelles :  Epistol.  in  Vit.  R.  Lull  eremitae.     Amiens. 

Pax:  Elogium  Lulli.     Alcala,  1519. 
169 


JSloarapb^  ot  IRa^muuD  Xull 

Segni :  Vie  de  R.  Lulle.  Majorca,  1605. 
Colletet :  Vie  de  R.  Lulle.  Paris,  1646. 
Perroquet :  Vie  et  Martyre  du  docteur  illuming  R.  Lulle. 

Vendome,  1667. 
Nicolas  de  Hauteville  :  Vie  de  R.  Lulle.     1666. 
Vernon :  Hist,  del  la  saintete  et  de  la  doctrine  de  R. 

Lulle.     Paris,  1668. 
Anon.  :  Dissertacion  historica  del  rulto  in  memoril  del 

beato  R.  Lulli.     Majorca,  1700. 
Wadding:  Annales  Franciscan,  t.  iv.,  p.  422,  1732. 
Antonio:  Bibl.   Hisp.  Vetus,  vol.  ii.,  p.   122.     Madrid, 

1788. 
Loev :  De  Vita  R.  Lulli  specimen.     Halle,  1830, 
Del6cluze  :  Vie  de  R.  Lulle  (in  Revue  des  Deux  Mondes. 

November  15,  1840).     Paris,  1840. 

*  Helfferich :  Raymund  Lull  und  die  Aufange  d.  Cata- 

lonischen  Literature.     Berlin,  1858. 
*Neander:  Church  History,  vol.  iv.     London,  1851. 

*  Maclear :  History  of  Christian  Missions  in  the  Middle 

Ages.     London,  1863. 

*  Tiemersma  :  De  Geschiedenis  der  zending  to  top  den 

tijd  der  Hervorming.     Nijmegen,  1888. 

*  Keller :  Geisteskampf  des  Christentums  gegen  d.  Is- 

lam bis  zur  zeit  der  Kreuzziige.     Leipzig,  1896. 

*  Noble :  The    Redemption    of    Africa,    vol.   i.      New 

York,  1899. 

*  [Encyclop.  Brit.,   ninth  edition,  vol.  xv.,  p.  63.     Mc- 

Clintock  and  Strong's  Cyclopedia,  vol.  v.,  p.   558. 
Church  Histories.     Short   History  of  Missions  by  Dr. 
George  Smith,  etc.] 


*  Consulted  in  the  preparation  of  this  biography. 
170 


Bibliograpby 


*"Acta  Sanctorum,"  vol.  xxvii.,  pp.  581-676,  1695- 
i867.t 

*  Consulted  in  the  preparation  of  this  biography. 

f  Translation  of  the  titles  of  the  chief  articles  on  Ray- 
mund  Lull  in  "Acta  Sanctorum."  (On  character  and 
origin  of  this  stupendous  work  see  McClintock  and 
Strong,  vol.  i.,p.  57)  : 

1.  Brief  notice  of  the  Saint. 

2.  The  Cult  sacred  to  Lull  with  ceremonies  and  mass. 

3.  The  remarkable  mausoleum,  epitaphs,  etc. 

4.  On  those  who  wrote  the  Life  of  St.  Raymund  from 

an  earlier  one  after  the  year  1400.     (Waddington's 
is  based  on  this,  but  it  contains  fables.) 

5.  Letters  of  Custererius  proving  authenticity  of  the  old 

"Life." 

6.  On  the  lineage,  birth,  and  wanderings  of  Lull  up  to 

the  end  of  the  Thirteenth  Century. 

7.  Works  and  journeys  of  Lull  in  the  Fourteenth  Cen- 

tury, with  a  chronology. 

8.  On  the  office  of  Seneschal  which  Lull  held. 

9.  Some  difficulties  met  in  the  acts  of  Lull  which  must 

be  reconciled  by  authors  in  the  future. 

10.  On  the  money  presented  by  R.  Jacobus  to  the  en- 
dowed missionary  colleges  which  Lull  founded  and 
on  leaves  of  the  mastic  tree  marked  with  letters  in 
Mt.  Randa  (Roda). 

11.  St.  Raymund  is  shown  to  have  investigated  nothing 
by  chemical  experiment,  i.e.,  he  was  not  an  alche- 
mist. 

12.  "Life  Number  One  " — by  an  anonymous  contempo- 
rary while  Lull  was  still  alive.    From  a  manuscript. 

171 


Bto^rapbp  of  IRai^munb  ^ull 

13.  "Life  Number  Two  " — by  Carolus  Bovillus  Samaro- 
brinus.  Edition  Benedictus  Gononus.  Four  chap- 
ters. 

14.  Eulogy  of  the  divine  Raymund  Lull,  Doctor  lUu- 
minatus  and  martyr,  by  Nicholas  de  Pax ;  from 
Complutensian  edition,  1519. 

15.  Miracles  selected  from  the  ceremonies  of  canoniza- 
tion described  in  the  Majorcan  tongue  and  trans- 
lated into  Latin.     Five  chapters. 

16.  Historical  dissertation  on  the  orthodoxy  and  the 
books  genuine  and  suppositious  of  St.  Raymund  by 
Joannis  Baptistae  Sollerii, 

17.  Conclusion  of  the  acts  of  Lull  giving  examples  ot 
his  heroic  courage  by  J.  B.  S. 


172 


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